sec 


THE 


BOOK  C.LI.B  JOB 


FROM    THE    HEBREW 


ITH      FOOT     NOTE! 


BY 

OLIVER     S.     HALSTED, 

EX-CHAKCELLOR     OF     THE     STATE     OF     NEW     JERSEY. 


PUBLISHED  BT  THE  AUTHOR,   LYON's  FARMS,   NEW  JERSEY, 

September,  1875. 


PRINTED    BY   JENNINGS   &   HARDHAM, 

NEWARK,   N.    J. 


Entered  according  to  Act  of  Congress,  in  the  year  1875,  by 

OLIVER    S.    HALSTED, 

in  the  office  of  the  Librarian  of  Congress  at  Washington. 


PREFACE. 


Of  late  years  a  new  translation  of  the  Scriptures  from  the  Originals  has 
been  loudly  called  for  :  that  is,  a  translation  irrespective  of  our  present 
English  versions — the  Douay,  and  Rheims  Eoman  Catholic  English  ver- 
sions, and  of  our  authorized  Englisli  version  called  the  King  James  ver- 
sion.    No  such  vy^ork  has  yet  appeared. 

Having  been  engaged  near  twenty  years,  since  I  left  ofl3.ce,  in  the  study 
of  the  Scriptures  in  the  languages  in  which  they  were  written,  and  pub- 
lished a  work  a  result  of  such  study,  I  have  prepared  a  translation  of  the 
Hebrew  of  the  Book  called  Job  into  English. 

To  show  the  variant  renderings  of  some  passages,  the  Eoman  Catholic 
Douay  English  of  them,  and  the  Diodati  Italian  of  them  rendered  into 
English,  are  given  in  notes  at  the  foot  of  the  page  ;  also  the  English  of 
many  passages,  or  parts  of  verses,  as  given  in  Gesenius's  Hebrew  and 
English  Lexicon,  the  best  beyond  comparison ;  also  in  some  passages, 
the  English  of  them  as  given  in  the  version  of  the  Book  of  Job  by  George 
E.  Noyes,  the  title  page  of  which  is :  "A  new  translation  of  the  Book  of 
Job,  with  an  Introduction,  and  notes  chiefly  explanatory  ;  "  also  in  some 
passages,  the  English  of  them  as  given  in  the  version  of  Job  published 
by  the  "American  Bible  Union,"  the  title  page  of  which  is :  "  The  Book 
of  Job.  From  the  original  Hebrew  on  the  basis  of  the  Common  and 
earlier  English  versions."  A  copy  of  which  latter  work  was  sent  to  me 
by  a  clergyman. 

The  design  of  the  writer  of  the  Book  of  Job  is  well  illustrated  in  an 
able  Article  upon  it  by  "  James  Anthony  Froude,  M.A.,  Late  Fellow  of 
Exeter  College,  Oxford,"  in  his  "  Short  Studies  on  Great  Subjects." 

He  says :  It  is  the  most  difllcult  of  all  the  Hebrew  compositions,  many 
words  occurring  in  it,  and  many  thoughts,  not  to  be  found  elewhere  in 
the  Bible.  That  there  are  many  mythical  and  physical  allusions  scattered 
over  the  poem,  which,  in  the  sixteenth  century  there  were  positively  no 
means  of  understanding,  and  perhaps,  too,  says  he,  there  were  mental 
tendencies  in  the  translators  themselves,  which  prevented  them  from 
adequately  apprehending  even  the  drift  and  spirit  of  the  composition. 

He  says :  How  it  found  its  way  into  the  canon,  smiting  as  it  does 
through  and  through  the  most  deeply  seated  Jewish  prejudices,  is  the 
chief  difliculty  about  it  now  ;  to  be  explained  only  by  a  traditional  ac- 


IV 

ceptance  among  the  sacred  books  dated  back  from  the  old  times  of  the 
national  greatness. 

That  its  authorship,  its  date,  and  its  history,  are  alike  a  mystery  to  us. 
That  it  existed  when  the  canon  was  composed ;  and  that  this  is  all  we 
know  beyond  what  we  can  gather  out  of  the  language  and  contents  of 
the  poem  itself. 

He  then  says :  The  earliest  phenomenon  likely  to  be  observed  connect- 
ed with  the  moral  government  of  the  world  is  the  general  one,  that  on 
the  whole,  as  things  are  constituted,  good  men  prosper  and  are  happy  ; 
bad  men  fail  and  are  miserable.  That  the  sun  should  shine  alike  on  the 
evil  and  the  good  was  a  creed  too  high  for  the  early  divines,  or  that  the 
victims  of  a  fallen  tower  were  no  greater  offenders  than  their  neighbors. 
The  God  of  this  world  was  just  and  righteous,  and  temporal  prosperity 
or  wretchedness  were  dealt  out  by  him  immediately,  by  his  own  will,  to 
his  subjects,  according  to  their  behavior.  That  this  theory  was  and  is  the 
central  idea  of  the  Jewish  polity  ;  and  that  it  lingers  among  ourselves  in 
our  liturgy  and  in  the  popular  belief. 

He  says :  Utterly  different  both  in  character  and  in  the  lessons  it  teaches 
is  the  book  of  Job,  the  language  impregnated  with  strange  idioms  and 
strange  allusions,  un-Jewish  in  form,  and  in  fiercest  hostility  with  Juda- 
ism, it  hovers  like  a  meteor  over  the  old  Jewish  literature,  in  it,  but  not 
of  it,  compelling  the  acknowledgment  of  itself  by  its  own  internal 
majesty,  yet  exerting  no  influence  over  the  minds  of  the  people,  never 
alluded  to,  and  scarcely  ever  quoted,  till  at  last  the  light  which  it  had 
heralded  rose  up  full  over  the  world  in  Christianity. 

That  though  unquestionably  of  Hebrew  origin,  the  poem  bears  no 
analogy  to  any  of  the  other  books  in  the  Bible  ;  while  of  its  external  his- 
tory nothing  is  known  at  all,  except  that  it  was  received  into  the  canon 
at  the  time  of  the  great  synagogue. 

That,  the  more  it  is  studied,  the  more  the  conclusion  forces  itself  upon 
us  that,  let  the  writer  have  lived  when  he  would,  in  his  struggle  with 
the  central  falsehood  of  his  own  people's  creed,  he  must  have  divorced 
himself  from  them  outwardly,  as  well  as  inwardly;  that  he  traveled  away 
into  the  world,  and  lived  long,  perhaps  all  his  matured  life,  in  exile. 

That  the  hero  of  the  poem  [i.  e.,  the  character  called  Job  in  the  drama, 
— Heb.  aiub—'A  man  persecuted,  says  Gesenius,]  is  of  a  strange  land  and 
parentage— a  Gentile,  certainly,  n®t  a  Jew. 

That  the  life,  the  manners,  the  customs,  are  of  all  varieties  and  places. 
That  there  is  no  mention,  or  hint  of  mention,  throughout  the  poem,  of 
Jewish  traditions  or  Jewish  certainties. 

Again,  says  Froude  :  The  God  of  the  writer  is  not  the  God  of  Israel, 
but  the  Father  of  mankind.  That  we  hear  nothing  of  a  chosen  people, 
nothing  of  a  special  revelation,  nothing  of  peculiar  privileges  ;  and  in  the 
court  of  heaven,  says  the  writer,  there  is  a  Satan,  not  the  prince  of  this 
world  and  the  enemy  of  God,  but  the  angel  [  i.  e.,  messenger]  of  judg- 


ment,  the  accuser,  whose  mission  was  to  walk  to  and  fro  over  the  earth, 
and  carry  up  to  heaven  an  account  of  the  sins  of  mankind. 

Froude  further  says  :  In  this,  if  anywhere,  we  have  the  record  of  some 
man  much  traveled,  but  that  the  scenes,  the  names,  and  the  incidents  are 
all  contrived  to  baffle  curiosity — as  if,  in  the  very  form  of  the  poem,  to 
teach  us  that  it  is  no  story  of  a  single  thing  which  happened  once,  but 
that  it  belongs  to  humanity  itself,  and  is  the  drama  of  the  trial  of  man. 

That,  setting  the  characteristics  of  his  daily  life  by  the  side  of  his 
unaffected  piety,  we  have  a  picture  of  the  best  man  who  could  then  be 
conceived,  and  to  whom,  that  no  room  might  be  left  for  any  Calvinistic 
falsehood,  God  himself  bears  the  emphatic  testimony,  that  there  was 
none  like  him  upon  the  earth,  a  perfect  and  upright  man,  who  feared 
God  and  eschewed  evil. 

That  if  such  a  person  as  this,  therefore,  could  be  made  miserable,  neces- 
sarily the  currentbelief  of  the  Jews  was  false  to  the  root ;  and  tradition 
furnished  the  fact  that  he  had  been  visited  by  every  worst  calamity. 
How  was  it  then  to  be  accounted  for?  Out  of  a  thousand  possible  expla- 
nations the  poet  introduces  a  single  one.  He  admits  us  behind  the  veil 
which  covers  the  ways  of  Providence,  and  we  hear  the  accusing  angel 
[messenger]  charging  Job  with  an  interested  piety  :  "  Job  does  not  serve 
God  for  nought." 

That  his  friends  see  in  his  misery  only  a  fatal  evidence  against  him. 
Such  calamities  could  not  have  befallen  a  man,  the  justice  {justness  is  the 
Scripture  meaning]  of  God  would  not  have  permitted  it  unless  they  had 
been  deserved. 

That  the  burden  of  the  drama  is  not  that  we  do,  but  that  we  do  not, 
and  cannot,  know  the  mystery  of  the  government  of  the  world — that  it  is 
not  for  man  to  seek  it,  or  for  God  to  reveal  it. 

The  poet,  indeed,  (says  Froude,)  restores  Job  in  the  book  ;  but  that  in 
life  it  need  not  have  been  so.     He  might  have  died  upon  his  ash-heap. 

Such,  says  Froude,  in  outline  is  this  wonderful  poem.  With  the  mate- 
rial of  which  it  is  woven  we  have  not  here  been  concerned,  although  it  is 
so  rich  and  pregnant  that  we  might  with  littJe  difficulty  construct  out  of 
it  a  complete  picture  of  the  world  as  it  then  was :  its  life,  knowledge, 
arts,  habits,  superstitions,  hopes,  and  fears. 

That  the  subject  is  the  problem  of  all  mankind,  and  the  composition 
embraces  no  less  wide  a  range.  But  what  we  are  here  most  interested 
upon  is  the  epoch  which  it  marks  in  the  progress  of  mankind,  as  the  first 
recorded  struggle  of  a  new  experience  with  an  established  orthodox  be- 
lief. True,  for  hundreds  of  years,  perhaps  for  a  thousand,  the  supersti- 
tion against  which  it  was  directed  continued.  That  when  Christ  came  it 
was  still  in  its  vitality.  Nay,  it  is  alive,  or  in  a  sort  of  mock  life,  among  us 
at  this  very  day.  But  that  even  those  who  retained  their  imperfect  belief 
had  received  into  their  canon  a  book  which  treated  it  with  contumely  and 
scorn ;  so  irresistible  was  the  majesty  of  truth. 


VI 

Froude  says :  If  we  ask  ourselves,  what,  in  all  the  thousands  upon 
thousands  of  sermons,  and  theologies,  and  philosophies,  with  which 
Europe  has  been  deluged,  has  been  gained  for  mankind  beyond  what 
we  have  found  in  this  Book  of  Job,  it  is  hard,  or  rather,  (  says  he,)  it 
is  easy  to  answer. 

He  further  says  :  "While,  however,  God  does  not  condescend  to  justify 
his  ways  to  man.  He  gives  judgment  on  the  controversy  [  between  Job 
and  his  friends.]  That  the  self- constituted  pleaders  for  him  [God]  were 
all  wrong ;  and  Job— the  passionate,  vehement,  scornful  Job— he  had 
spoken  the  truth  ;  he  at  least  had  spoken  facts,  and  they  had  been  de- 
fending a  transient  theory  as  an  everlasting  truth.  He  refers  to  verses  7, 
8,  of  the  last  chapter,  for  the  reward  of  Job's  constancy  in  integrity. 

This  synopsis  of  Froude' s  article  on  Job  will,  we  think,  strengthen 
men's  desire  to  know  what  the  Hebrew  of  the  Book  "  really  does  say ; " 
what  the  system  taught  in  the  original  of  it  really  is.  Froude  does  not 
go  to  the  original  of  it,  nor  give  any  particular  account  of  its  doctrine. 
His  quotations  are  from  the  E.  V. 

At  page  241  he  says  :  Will  you  quote  the  weary  proverb  ?  Will  you 
say  that  "  God  layeth  up  his  iniquity  for  his  children  ? "  He  says  :  Our 
translators  have  wholly  lost  the  sense  of  this  passage,  and  endeavor  to 
make  Job  acknowledge  what  he  is  steadfastly  denying. 

The  passage  as  he  gives  it  is  quoted  from  the  E.  V  of  Job  21  :  19,  and 
is  taken  from  the  Douay  of  the  verse:  see  the  true  rendering  of  it  given 
in  its  place  in  this  book. 

Of  the  Book  of  Job  Froude  says  :  "  a  book  of  which  it  is  to  say  little  to 
call  it  unequaled  of  its  kind,  and  which  will  one  day,  perhaps,  when  it 
is  allowed  to  stand  on  its  own  merits,  be  seen  towering  up  alone,  faraway 
above  all  the  poetry  of  the  world." 

I  have  been  asked  if  there  is  much  difference  between  a  translation  of 
the  Hebrew  of  Job  into  English  and  our  authorized  English  version  of 
it.  The  translation  here  given,  with  the  notes,  will  be  a  satisfactory 
answer :  I  suggest  a  few  considerations.  The  book  called  Job  is  the 
oldest  Book  of  the  Scriptures.  It  existed  untold  centuries  before  what 
is  known  as,  and  called,  the  "  Apostasy,"  (i.  e.,  the  departure  from  the 
faith,)  by  which  name  Protestantism  designates  the  Roman  Catholic, 
system. 

The  early  Christians  had  no  Scriptures  but  Job  and  the  other  Old  Tes- 
tament writings.  And  Christ  and  his  apostles  and  disciples  had  no 
other  Scriptures. 

The  doctrines  and  faith  of  the  early  Christians  were  the  doctrines  and 
faith  taught  by  the  Scriptures  they  had. 

"Apostasy,"  therefore,  to  be  a  departure  from  the  faith,  was  necessa- 
rily a  departure  from  the  faith  of  the  early  Christians,— from  primitive 
Christianity. 

And  the  earliest  translations  of  the  originals  of  the  Old  and  New  Tes- 


Vll 

taments  into  English  were  publicly  burned,  and  their  authors  suffered 
martyrdom  at  the  hands  of  the  "  Apostasy" — the  power  that  departed 
from  the  faith.  And  our  authorized  version— called  the  King  James  ver- 
sion, differs  materially  and  fundamentally  from  the  first  English  trans- 
lations. 

It  follows,  that  the  doctrine  and  faith  taught  in  Job  differ  from  those 
taught  by  the  "Apostasy  "  as  far  as  the  "Apostasy  "  is  a  departure  from 
the  faith  of  the  primitive  Christians  ;  and  differ  from  those  of  our 
authorized  version  as  far  as  that' follows  the  "  Apostasy  "  in  its  depart- 
ure from  the  faith  of  the  primitive  Christians.  How  far  that  is,  the  read- 
er of  Job  from  the  Hebrew  must  be  his  own  judge. 

The  Eoman  Catholic  English  version  of  the  Old  Testament  was  pub- 
lished at  Douay,  A.  D.  1609,  three  years  before  our  King  James  version 
of  the  Bible  was  published. 

The  Eoman  Catholic  English  version  of  the  New  Testament  was  pub- 
lished at  Eheims,  A.  D.  1582. 

The  Latin  has  no  article.  The  Papacy  made  the  Latin  the  sacred  lan- 
guage. The  Douay,  and  the  Eheims  took  the  liberty  of  using  either  of 
our  articles  or  neither  of  them,  as  best  suited  the  Papal  system,  in 
rendering  the  Latin  into  English.  And  they  who  gave  us  our  King 
James  version  of  the  Bible  often  do  the  same.  Many  instances  of  the 
improper  use  of  the  occur  in  the  Douay,  the  Eheims,  and  our  English 
version. 

The  reader  will  observe  that  I  have  very  seldom  used  either  of  our  ar- 
ticles in  rendering  the  Hebrew  into  English.  In  a  very  few  instances 
one  or  the  other  has  been  inserted  as  a  help  to  the  sense,  as  in  v.  20, 
chap.  24,  and  v.  4,  chap.  25,  pages  106, 107. 


CORRECTIONS. 


In  line  8,  page  22,  read  29  for  20. 

In  the  last  line  of  page  22  read,  excuse  for  hi?n^  that  neither. 

In  note  3,  page  24,  read,  Donnegaii  s  Greek  Lexicon. 

In  4th  line  of  note,  page  42,  read  shnb  instead  of  shul. 

Page  48,  9th  line  from  the  bottom  of  the  note,  read  /zm  instead  of  w^. 

Page  53,  2d  line  of  note,  read  sconi  instead  of  room. 

Page  64,  for  sotired,  in  v.  16,  refer  to  note  5  on  that  page. 

Page  68,  for  Isaiah  14  :  22  in  the  note,  read  14  :  12. 

Page  88,  line  7,  read  collocation. 

Page  88,  line  13,  read  brought  to  light. 

Page  146,  line  2,  read,  Matt.  25  :  46. 


CHAPTER  I. 

1  Man  was  iq  land  Uz,  Job  name  of  him,  and  was  that 
man  which  he  upright  and  just,  and  feared  God,^  and 
turned  aside  from  evil. 

2  And  were  born  to  him  seven  sons  and  three  daugh- 
ters. 

3  And  was  possession"  of  him  seven  thousand  small 
cattle,^  and  three  thousand  camels,  and  five  hundred  pair 
of  oxen,  and  five  hundred  she  asses,  and  household  nu- 
merous exceedingly ;  and  was  that  man  which  he  great 
above  all  sons  of  East. 

4  And  went  sons  of  him  and  made  banquet  by  house  of 
man,*  by  day  of  him.  And  they  sent  ami  called  to^  three 
sisters  of  them  to  eat  and  to  drink  with  them. 

5  And  it  was,  when  had  gone  round  days  of  this  feast- 
ing, that  sent  Job  and  consecrated  them ;  and  he  rose  early 
in  morning  and  offered  burnt-offerings  according  to  number 
of  all  of  them  ;  for  said  Job,  whether  not^  have  sinned 
sons  of  me,  and  have  cursed  aleim—{p\\ira.\) — God  in  hearts 
of  them.     In  this  manner  did  Job  all  those  days  ;  Douay 

and  have  blessed  God  in  their  hearts.     So  did  Job 

all  days :     Italian and  have  spoken  evil  of  God  in  the 

hearts  of  them.     Thus  did  always  Job. 

6  And  it  was  that  day  when  came  sons  of  that  aleim 

1.  The  Heb.  is  aleim^  plural.  Geseuius's  Heb.  Lexicon  calls  it  the  plu- 
ral of  majesty. 

2.  Ges.,  under  mqne^  says  :  "  wealthy  always  used  of  cattle^  in  which 
alone  the  riches  of  nomads  consist." 

3.  That  is,  sheep  and  goats,  says  Ges. 
4."i.  e.  of  each. 

5.  i.  e.,  says  Ges.,  invited. 

6.  i.  e.  perhaps. 

2 


10 

to  stand  before  Jehovah,  that  came  also  that  stn^  among 

them.     Douay before  the  Lord,  Satan  was  also  present 

among  them  :  Ital came  to  present  themselves  before 

the  Lord ;  and  Satana  came  also  he  in  midst  of  them. 

7  And  said  Jehovah  to  that  stn,  from  where  art  thou 
come :  and  answered  that  stn  Jehovah  and  said,  from  run- 
ning up  and  down  in  earth  and  from  going  along  in  it. 

8  And  said  Jehovah  to  that  st7i :  whether  hast  thou  set 
mind  of  thee  upon  servant  of  me  Job,  that  not  such  as  he 
in  earth,  man  perfect  and  upright,  fearing  aleim  and 
turned  aside  from  evil. 

9  And  answered  that  stn  Jehovah  and  said,  whether 
for  nothing  feareth  Job  aleimh 

10  Whether  not  fencest  thou^  round  him,  and  round 
house  of  him,  and  round  all  which  to  him,f  round  about 
works  of  hands  of  him  hast  blest  thou,  and  possession, — 
wealth — of  him  is  spread  abroad  in  earth  : 

11  But  indeed,  stretch  out,  I  pray  thee,  hand  of  thee, 
and  smite  on  all  which  to  him,  whether  not  to  face  of  thee 

he  will  curse  thee:  Douay and  see  if  he  blesseth  thee 

not  to  thy  face :  Italian and  thou  wilt  see  if  not  thee 

he  curse  to  face. 

12  And  said  Jehovah  to  that  stn^  Lo,  all  which  to  him 
in  hand^  of  thee ;  only  to  him  not  shalt  thou  stretch  out 
hand  of  thee  ;  and  went  out  that  stn  from  face  of  Jehovah. 

13  And  it  was  that  day  when  sons  of  him  and  daugh- 
ters of  him  were  eating  and  drinking  wine  in  house  of 
brother  of  them  which  first  born. 

1.  Defined  adversary,  enemy,  accuser.  It  is  a  personification  of  evil. 
Personification  is  the  most  frequent  figure  in  Scripture.  Almost  every 
thing  is  personified.    Even  death  and  the  grave,  are  personified. 

2.  The  Hebrew  has  no  interrogation  mark. 

3.  Ges.,  under  slinky  citing  this  v.,  says,  "Metaphor.,  thou  fencest 
round  him,"  i.  e.,  says  he,  thouguardest  him  ;  and  under  la  he  gives  ela^ 
whether  not,  and  says,  such  a  question  requires  an  affirmative  answer. 

4.  The  Heb.  use  to  him  for  the  possessive. 

5.  i.  e.  power. 


11 

14.  And  mlak^  messenger  came  to  Job  and  said  :  Those 
oxen  were  ploughing,  and  those  she  asses  pasturing  at 
hands  of  them- : 

15.  And  fell  upon  Sabaeans  and  took  them,  and  those 
servants  smote  they  with  mouth^  of  sword,  and  am  escaped 
only  I  alone  to  tell  to  thee.  ^ 

16  As  yet  ze — this — speaking,  and  ze — that"  came  and 
said  :  Fire  of  aleimx'  fell  from  these  heavens  and  burned  up 
sheep  and  servants,  and  consumed  them,  and  am  escaped 
only  I  alone  to  tell  to  thee  : 

17  As  yet  this  speaking  and  that  came  and  said: 
Chaldeans  set  three  bands  of  soldiers,  and  they  rushed 
upon  those  camels  and  took  them,  and  those  servants 
emote  they  with  mouth  of  sword  ;  and  am  escaped  only  I 
alone  to  tell  to  thee : 

18  While  this  speaking,  and  that  came  and  said  :  Sons 
of  thee  and  daughters  of  thee  were  eating  and  drinking 
wine  in  house  of  brother  of  them  which  first  born : 

19  And  lo,  ruh^ — wind — great  came  from  over  that 
desert,  and  smote  on  four  faces  of  that  house,  and  it  fell 
upon  those  young  people  and  killed  them ;  and  am  escaped 

only  I  alone  to  tell  to  thee :     Douay and  it  fell  upon 

thy  children,  and   they  are   dead:  Italian upon  the 

young  persons,  whence  they  are  dead. 

20  And  arose  Job  and  rent  upper  garment''  of  him,  and 


1.  Mlak^  defined  a  messenger^  is  the  HelDrew  word  for  which  the  Douay, 
and  our  authorized  version,  (which  I  designate  by  the  letters  E.  V.,) 
often  give  Angel.  Aftgel  is  not  an  English  word ;  it  is  the  Greek  aggelos, 
pronounced  angelos.^  and  defined  in  the  Greek  lexicons,  messenger. 

2.  i.  ^.,  near  them. 

3.  Ges.,  under /i^iV, — mouth,  i.  e.,  says  he,  edge  of  sword. 

4.  For  another. 

5.  Used  of  lightning,  says  Ges.,  under  ash,  citing  this  v.  and  1  Kings 
18:  38;  2  Kings  1 :  10, 12,  14. 

6.  Generally  sounded  ruach:  this  is  the  Hebrew  word  for  which  the 
Douay  and  the  E.  V.  often  have,  spirit. 

7.  Amer.  Bible  Union,  "  rent  his  garments.'' 


12 

shaved  head  of  him,  and  prostrated  himself  of  ground,  and 
adored : 

21  And  said,  Naked  came  I  forth  from  womb  of  mother 
of  me,  and  naked  shall  I  return  thither^ :  Jehovah  gave 
and  Jehovah  hath  taken  away,  let  be  name  of  Jehovah 
(or  name  Jeh'ovah)  blessed  : 

22  With  all  this^  not  sinned  Job,  and  not  uttered  im- 
piety towards  aleim : 


Who  can  read  this  very  first  chapter  of  Job  without  seeing  that  the 
book  is  a  dramatic  poem  ;  and  that  one  of  the  characters  is  evil  person- 
ified, called  that  adversary, — enemy,  accuser ;  which  accuses  us  so  often 
to  our  own  conscience  ;  and  thai  the  book  is  an  allegory,  a  mythical 
legend,  in  the  extravagant  Oriental  style.  Who  will  say  it  is  a  literal 
history?  I  said  once  to  one  of  our  most  distinguished  Newark  lawyers, 
a  communing  member  of  one  of  our  churches,  and  now  a  very  prominent 
justice  of  the  Supreme  Court  of  the  United  States,  that  the  book  called 
Job  was  a  dramatic  poem,  and  he  answered  promptly,  "  Certainly  it  is." 
The  Oriental  philosophers  taught  by  fable,— parable,  legend ;  and  this 
book  contains  the  sublimest  teachings  on  the  sublinaest  of  all  subjects. 

To  suppose  that  among  the  almost  countless  personifications  in  the 
Scriptures,  evil,  the  greatest  adversary,  enemy,  accuser,  of  man,  is  not 
personified,  is  worse  than  idle. 


CHAPTER  II. 

1  And  it  was  that  day  when  came  sons  of  that  aleim 
to  stand  before  Jehovah,  and  came  also  that  stn  among 
them  to  stand  before  Jehovah : 

2  And  said  Jehovah  to  that  stn^  whence  art  thou  come  : 
And  answered  that  stn  Jehovah  and  said,  from  running 
up  and  down  in  earth  and  from  going  along  in  it : 

3  And  said  Jehovah  to  that  stn:  Whether  hast  thou 


1.  Cos.,   under  (2ot— mother,  citing  this  v.,   says:    "Metaphorically 
used  of  the  earth  as  the  mother  of  all  men." 

2.  i.  e.,  says  Ges.,  under  the  Hebrew  letter  b,  citing  this  verse,  For  all 
this,  or,  nevertheless. 


13 

set  mind  of  thee  to  servant  of  me  Job,  that  not  such  as 
he  in  earth,  man  perfect  and  upright,  fearing  aleir.i  and 
turned  aside  from  evil,  and  hitherto  of  him  holding  fast 
to  integrity  of  him ;  w— and,  or  but,  thou  didst  incite  me 
against  him  to  devour^  him  without  cause :  Ital . . .  .though 
thou  me  hast  incited  against  him  to  destroy  him  without 
cause : 

4  And  answered  that  stn  Jehovah  and  said :  Skin  for 
skin  ;  and  all  which  to  man  he  will  give  for  iiphslv  (sound 

it  6n-j9As/i)— breath — of  him:   Douay and  all  that  a 

man  hath  he  will  give  for  his  life :  Ital for  his  life  : 

E.  Y for  his  life  :  And  the  Amer.  Bible  Union  gives 

life. 

5  But  indeed,  stretch  out  I  pray  thee  hand  of  thee,  and 
touch'  bone  of  him  and  flesh  of  him,  whether  not  to  face 

of  thee  he  will  curse  thee :  Douay and  then  thou  shalt 

see  that  he  will  bless  thee  to  thy  face :  Ital if  not  thee 

he  will  curse  to  face :  Amer.  Bible  Union,  renounce  thee 
to  thy  face. 

6  And  said  Jehovah  to  that  5«;i,  Lo,  he  in  hand  of  you, 

only   nphsh — breath — of  him   preserve:    Douay but 

yet  save  his  life:  Ital only  guard  thee/rom  to  touch 

his  life ;  E.  Y.,  but  save  his  life  ;  Amer.  Bible  Union,  only 
spare  his  life. 

7  And  went  forth  that  stn  from  face  of  Jehovah  and 
smote  Job  with  an  inflamed  ulcer  bad  from  sole  of  foot 

,  of  him  even  to  top  of  head  of  him  :  Douay with  a  very 

grievous  ulcer  :  Ital an  ulcer  malignant. 


1.  Metaphorical  for  consume,  destroy,  says  Ges.,  under  bio. 

2,  This  Heb.  word  nphsh— hrcaX\i—\9,  the  word  where  the  Latin  and 
Ital.  so  often  have  anima,  and  the  Douay  and  the  E.  V.,  so  often  j^«/. 
Life  is  not  the  signification  of  nphsh  :  the  Heb.  for  life  is  hi,  see  Ges., 
under  hi,  citing  Gen.  42 :  15, 16,  hi— life— oi  Pharaoh. 

S.  Ges.,  under  n£^o,  gives  "  intensive,  to  touch  heavily,  to  smite,"  citing 
Job  19 :  21. 


14 

8  And  he  took  to  him  a  potsherd^  for  to  scrape  (or, 
scratch)  upon  him,  and  eua — himself— sat  down^  in  the 
midst  of  those  ashes :  Douay. . .  .and  scraped  the  corrupt 
matter,  sitting  on  a  dunghill  : 

9  And  said  to  him  wife  of  him,  as  yet  thou  holding 
fast  to  integrity  of  thee,  brJc  aleim^ — bless  God — and  die : 

Douay bless  God,  and  die:   Ital bless  God  and 

die:  E.  Y., curse  God  and  die. 

10  And  he  said  to  her:  as  speaks  one  of  those  foolish,* 
speakest  thou  :  Indeed,  which  good  shall  we  receive  from 
that  aleim^  and  which  bad  not  shall  we  receive :  With  all 
this  not  sinned  Job  with  lips  of  him  : 

11  And  heard  three  friends  of  Job  all  this  evil  which 
had  come  upon  him :  and  they  came,  man^  from  place  of 
him,  Eliphaz  that  Timni,  and  Belded  that  Shuhi,  and 
Tsuphr  that  Nomti,  and  came  together  at  appointed  time^ 
to  go  to  commisserate  with  him  and  to  comfort  him : 

12  And  they  lifted  up  eyes  of  them  from  afar,  and  not 
took  knowledge  of  him  ;  and  they  lifted  up  voice  of  them 
and  bewailed,  and  rent  man'  upper  garment  of  him,  and 
scattered  dust  over  heads  of  them  heavenward  :  Douay 

they  sprinkled  dust  upon  their  heads  toward  heaven : 

Ital and  each  one  of  them  tore  his  cloak,  and  scattered 

of  the  dust  upon  his  head  throwing  it  toward  the  heaven. 


1.  A  piece  of  broken  pot:  Ges.,  tox grd^  gives,  "  to  scrape  oneself,"  to 
allay  itching,  citing  this  verse. 

2.  i.  e.  and  sat  himself  down. 

3.  brk,  says  Ges.,  is  most  often  bless,  but  is  sometimes  used  for  curse: 
In  this  V.  he  gives,  "bless  God  and  die,"  i.  e.,  says  he,  however  much 
thou  praisest  and  blessest  God,  yet  thou  art  about  to  die  ;  thy  piety 
towards  God  is  therefore  vain  :  the  words  of  a  wicked  woman,  says  Ges. 

4.  There  is  nothing  in  the  Heb.  here  for  woman  except  that  the  adject- 
ive used  is  in  the  feminine. 

5.  For  each  one. 

6.  Or  place ;  Ges.,  under  iod,  gives,  "to  come  together  at  an  appointed 
time  or  place,"  citing  Neh.  6:  2,  10  ;  Job  2:  11 ;  Amos  3:  3. 

7.  For,  each  one. 


15 

13  And  they  sat  down  with  him  on  earth^  seven  days 
and  seven  nights,  and  no  one  spoke  to  him  word,  for  they 

saw  that  great  that  pain^  to  him  exceedingly :  Douay 

that  his  grief  was  very  great ;  Amer.  Bible  Union,  "  that 
the  affliction  was  very  great." 


CHAPTER  III. 

1  After  thus  opened  Job  mouth  of  him  and  cursed  day 
of  him: 

2  And  began  to  speak  Job  ;  and  he  said  : 

3  Let  perish  day  I  was  born  in  it,  and  that  night  which 
said,  is  conceived  male : 

4  That  day  which  it  let  be  darkness,  let  not  care  for 
it  God  from  above,  and  not  let  shine  upon  it  light : 

5  Let  redeem  it  darkness  and  shadow  of  death ;  let 
rest  upon  it  clouds;  let  frighten  it  obscurations  of  day': 

6  That  night  which  it,  let  seize  upon  it  aphl — thick 
darkness  ;  let  it  not  rejoice  among  days  of  year;  in  num- 
ber of  months  not  let  it  come  : 

7  Lo,  that  night  which  it  let  be  barren^;  not  let  enter 
shouting  for  joy  in  it : 

8  Let  curse  it  those  who  curse  day';  which  skillful  (or 
prompt)  to  arouse  serpent^ : 

9  Let  be  darkened  stars  of  night  of  it ;  let  it  wait  for 

1.  Or  ground. 

2.  Pain  of  body,  says  Ges.,  under  Kab  citing  this  v. 

3.  i.  e.,  says  Ges.,  under  kmririm,  citing  this  v.,  obscurations  of  th 
light  of  day — of  the  sun — eclipses,  which  the  ancients  believed  to  por- 
tend ills  and  calamities. 

4.  Ges.,  under  glmud,  says:  "Poetically  of  a  night  in  -which  one  is 
born,"  citing  this  v. 

5.  Ges.,  under  arr,  citing  this  v.,  says  :  "  Those  who  curse  the  day,"  a 
kind  of  enchanters,  says  he,  who  were  supposed  to  render  days  unfortu- 
nate by  their  imprecations. 

6.  Figuratively,  to  excite  strife ;  see  Prov.  10 :  12. 


16 

light  and  not  there  be,  and  not  let  it  look  upon  eyelids  of 

dawn^ :  Ital the  eyelids  of  the  dawn  of  day. 

.  .  10  Because  it  not  did  shut  up  doors  of  womb  of  me, 
and  hide  calamity  from  eyes  of  me : 

11  Why  not  from  womb    died   I,   from   belly    come 

forth    and  aghuo — breathed  out:   Douay Why    did 

I  not  die   in   the  womb,  why  did  I  not  perish  (for  the 

Heb.  aghuo)  when  I  came  out  of  the  belly?     E.  Y 

Why  died  I  not  from  the  womb  ?  Why  did  I  not  give  up 
the  ghost  when  I  came  out  of  the  belly?  Am.  Bible 
Union,  come  forth  from  the  womb,  and  expire.  (See 
note  to  this  at  end  of  chapter.) 

12  Wherefore  met  me  knees,  and  wherefore  teats  that 
I  should  suck : 

13  For  now  I  had  lain  down  and  had  quiet;  I  had 
slept;  then  had  been  rest  to  me'^: 

14  With  kings  and  counsellors  of  earth  who  have  built 
ruins  for  themselves^ : 

15  Or  with  princes  with  gold  to  them,''  who  filled  houses 
of  them  with  silver ; 

16  Or  as  abortion  hidden  not  should  I  exist,  as  unborn 
babes  not  see  light : 

1.  Used,  says  Ges.,  under  ophophim^  citing  this  v.,  for  the  rays  of  the 
rising  sun. 

2.  Ges.,  under  nuh,  citing  this  v.,  renders  "then  I  should  have  rest." 
Under  shkb—lo  lie  down,  he  says:  it  is  often  used  of  the  death  of  Kings, 
in  the  phrase,  laid  down  with  fiithers  of  him,  citing  1  Kings  2  :  10  ;  11 : 
43;  14:  20,  31;  15:  8,  24;  16:  6,  28;  and  of  the  dead,  citing  Isai.  14:  8, 
"  since  thou  wast  laid  down,"  i.  e.,  had  died,  says  Ges. ;  and  citing  Isai. 
14  :  18  ;  43  :  17  ;  Job  3  .  13  ;  20  :  11 ;  21 :  26  ;  and  Psal.  88  :  6,  "  those 
who  lie  in  the  grave ; "  the  E.  V.  is  v.  5.  And  under  ishn,  to  fall  asleep, 
he  says  it  is  used  of  dead,  citing  Jer.  51 :  39,  57;  Ps.  13  :  4,— Ital.  and 
E.  v.,  V.  3  ;  Job  3:  13.  In  Ps.  13  :  4,  the  Heb.  is. . .  .lest  I  should  sleep 
that  death :  Douay,  Chap.  12 :  4. . . . "  that  I  never  sleep  in  death :"  Ital. 

that  sometime  I  may  not  sleep  the  sleep  of  d.Qii\A\:  E.  V lest  I 

sleep  the  sleep  o/ death. 

3.  i.  e.,  says  Ges.,  under  lirbe,  citing  this  v.,  "  splendid  edifices,  pres- 
ently however  to  fall  into  ruins." 

4.  1.  e.,  possessing  gold. 


17 

17  There  wicked  cease  troubling,  and  there  are  at  rest, 
exhausted  of  strength : 

18  Together  captives  they  are  quiet;  not  hear  they 
voice  of  driver  : 

19  Small  and  great  there,  eua — himself^ — and  servant 
of  him  set  free  from  master  of  him : 

20  Why  should  he  give  to  wretched,  light,  and  life  to 
bitter  of  nphsh' — breath :  Douay ....  and  life  to  them  that 

are  in  bitterness  of  soul?  Ital and  life  to  them  that 

are  in  bitterness  of  mind  ? 

21  Which  wait  for  death  and  not  it  to  them,  and  dig 
for  it  more  than  for  underground  treasures: 

22  Which  rejoico  even  to  exultation  :  are  glad  that 
they  can'  find  grave  :  Douay And  they  rejoice  exceed- 
ingly when  they  have  found  the  grave  :  Ital. . .  .And  they 
rejoice  exceedingly,  and  are  merry  when  they  have  found 

the  sepulchre:  E.  V Which  rejoice  exceedingly,  and 

are  glad,  when  they  can  find  the  grave  :  Amer.  Bible  Un., 
When  they  find  the  grave. 

23  To  man  who  way  of  him  hidden,*  and  hedged  of 

God  round  about  him :  Ital Why  gave  he  the  light  to 

the  man  whose  way  is  hidden,  and  the  which  God  has 
enclosed  on  all  sides  ?     See  E.  Y. 


1.  Neither  the  Douay,  nor  the  Ital.,  nor  the  E.  V.  of  the  verse  has  any 
thing  for  eua  in  the  verse  :  The  Douay  and  the  E.  V.  give  :  "  and  the 
servant  is  free  from  his  master." 

2.  Ges.,  under  mr — bitter,  says:  "Metaphorical,  sad,  sorrowful;" 
Amer.  Bible  Un.,  "to  the  sorrowful  in  heart." 

3.  The  Heb.  has  but  two  tenses,  the  past  and  the  future  ;  the  past  being 
often  used  for  tlie  present,  and  the  future  tense  being  often  used  for  the 
subjunctive  mood  of  other  languages,  and  therefore  often  to  be  rendered 
in  English  by  may,  can,  might,  would,  should,  ought,  could :  See  Wil- 
son's "  Easy  Introduction  to  the  Hebrew,"  p.  242.  If  the  E.  V.  had 
given  that  for  the  Heb.  ki,  instead  of  when,  it  would  have  avoided  the 
absurdity  of  the  Douay  and  the  Italian. 

4.  i.  e.,  says  Ges.,  who  does  not  know  how  to  escape  from  calamities, 
citing  this  v.  under  str  (we  should  say,  whose  way  is  hidden  ?) 


18 

24  So  that  to  face  of  food  of  me  groans  of  me  come, 
and  are  poured  out  like  water  cries  of  me : 

25  Because  a  fear  feared  I,^  and  it  has  come  upon  me, 
and  that  which  I  was  afraid  of  is  come  to  me. 

26  Not  was  secure^  I,  and  have  I  not  kept  myself  quiet, 
and  have  I  not  set  myself  down  to  be  at  rest^ — and  yet  is 
come  trouble. 


1.  So  Ges.,  under /M^,  citing  this  v. 

2.  i,  e.  confident  (or,  careless) :  Ges.,  under  shle^  citing  this  v.,  says  : 
"specially  used  of  one  who  securely  enjoys  prosperity." 

3.  Ges.,  under  nuh^  gives,  "to  be  at  rest,"  citing  this  verse.  He  says: 
The  original  idea  lies  in  respiring,  drawing  ruh^  for  which  he  gives, 
tinder  shub,  "  to  draw  the  breath  ; "  and  he  gives  also,  under  shub,  draw 
nphsh^  i.  e.,  to  draw  breath. 


The  word  ghost^  used  in  the  E.  V.  of  Job  3 :  11,  occurs  in  ten  passages 
of  the  E.  V.  of  the  Old  Testament,  and  in  seven  passages  of  the  E.  V.  of 
the  New  Testament;  in  the  phrases  "gave  up  the  ghost,"  &c.  And  in 
each  of  these  passages  in  the  Old  and  New  Testaments,  the  E.  V.  phrase 
"  gave  up  the  ghost,"  &c.^  is  used  of  man  or  woman.  No  one  could  ever 
learn  from  the  Douay  Eoman  Catholic  version,  or  from  the  Italian  ver- 
sion, or  from  the  E.  V.,  that  every  other  animal  ( i.  e.  breathing  creature  ) 
as  well  as  man,  has  a  ghost  to  give  up,  ( to  use  the  E.  V.  phrase).  This 
is  carefully  evaded  by  the  Douay,  and  by  the  Ital.,  and  by  the  E.  V. 
When  the  reader  shall  find  this  startling  fact  established  by  irresistible 
proof,  he  may  determine  for  himself  whether  perversion  or  evasion  be  the 
more  proper  word  to  characterize  the  hiding  of  such  a  truth. 

The  ten  passages  in  the  0.  T.  are.  Gen.  25  :  8, 17  ;  35  :  29  ;  Job  3  :  11 ; 
10  :  18  ;  11  20  ;  13  :  19  ;  14  :  10  ;  Jer.  15  :  9 ;  Lament.  1  :  19.  And  the 
seven  passages  of  the  N.  T  are,  Acts  5:5,  10 ;  12  :  23  ;  Mat.  27  :  50 ; 
Mark  15  :  37,  39  ;  John  19  :  30. 

In  eight  of  the  ten  passages  in  the  0.  T.,  all  but  Job  11  :  20  :  and  Jer. 
15  :  9,  the  Heb.  has  only  the  single  word,  the  yQ,x\>  ghuo^  in  its  proper 
tense,  number  and  person,  where  the  E.  V.  has  the  phrase  "  gave  up  the 
ghost,"  etc. 

This  Heb.  verb  ghiio  is  one  of  the  many  Heb.  words  which  express  by 
their  sounds  the  thing  signified.  Sound  ghu  in  one  sound  outward, 
^hard,  and  a  slight  aspirate  (i.  e.  breathing)  on  the  h,—ghu,  and  con- 
tinue the  outbreathing  on  and  with  the  sound  of  the  o,  without  drawing 
back  breath,  and  you  have  the  exact  sounds  of  breathing  wholly  out, — 
exspiring.     And  accordingly,  ghuo  is  defined  by  Genesius,  "  to  exspire, 


19 

to  breathe  out  one's  life,"  citing  Gen.  6  :  17;  Y  :  21 ;  Numb.  17  :  27; 
(and  it  occurs  in  v.  28  also  ;  the  verses  in  the  Douay,  Ital.  and  E.  Y.,  of 
Numb.  Chap.  17,  are  12,  13);  Job  3  :  11 ;  10:18;  13;  19;  14:10; 
27  :  5  etc.  ;"  "  Sometimes,"  says  he,  "with  the  addition  of  w«/,"  (to 
die,)  citing  Gen.  25  :  8.  We  thus  see  from  Ges.,  that  ^hsX^huo  means 
in  Gen.  6  :  17  and  7  :  21,  is  the  same  that  it  means  in  the  other  verses 
cited  by  him.  It  was  not  necessary  to  add  "one's  life"  to  the  definition  :  to 
breathe  out, — exspire,  completes  the  sense  oighuo.  I  have  found  in  the 
Lexicon  more  than  fifty  Heb.  words  which,  like  ghuo^  express  by  their 
sounds  the  thing  signified.  It  was  a  very  natural  way  of  forming  words 
when  it  could  be  done.  And  that  to  exspire^ — breathe  out,  is  the  meaning 
of  ghuo  is  conclusively  shown  by  the  Greek  verbs  used  ia  the  passages 
before  cited  from  the  New  Test,  in  which  the  Eheims  Komish  version  of 
the  New  Test.,  and  the  E.  V.  New  Test,  give  the  phrase  "  gave  up  the 
ghost."  In  the  first  three  of  those  verses,  Acts  5  :  5,  10 ;  12  :  23,  the 
Greek  uses  but  one  word,  to  express  what  is  expresseddn  the  Eeb.  of  the 
O.  T.  by  the  one  Heb.  word,  the  yQx\i  ghtio.  The  Greek  verb  is  ekpsucho^ 
to  outbreathe,— exspire ;  compounded  of  the  Greek  preposition  ek  out, 
wholly  out,  ^Xidipsiuho,  to  breathe  ;  from  which  verb  psucho  is  the  Greek 
noun /jMc/z^,  breath;  Douay  and  E.  V.  so  often  soul.  In  each  of  these 
three  verses  the  Latin  has  its  single  word  exspiravit — exspired, — out- 
breathed,  from  its  verb  exspiro,  compounded  of  ex—ovX,  (in  composition 
with  a  verb,  wholly  out,  says  Donnegan's  Greek  Lexicon),  and  spiro— to 
breathe,  from  which  Latin  verb  spiro  is  the  Latin  noun  spiritus — breath  ; 
Douay  and  E.  V.  so  often  spirit. 

And  in  two  other  of  the  verses  in  the  New  Test,  where  the  Eheims, 
and  E.  V.  have  "  gave  up  the  ghost"  namely,  Mark  15  :  37,  39,  the  Greek 
uses  but  a  single  word,  its  verb  ekpneo,  to  outbreathe,  exspire,  compound- 
ed of  ^^ — wholly  out,  and/«^o — to  breathe  ;  from  which  Greek  vorh  pneo 
— to  breathe,  is  the  Greek  noun  pneuma — breath;  Douay  and  E.  V.,  so 
often  spirit. 

In  the  other  two  of  the  seven  passages  of  the  New  Test,  in  which  the 
Eheims  and  the  E.  V.  have  the  phrase  "gave  up  the  ghost,"  the  Greek 
uses  other  appropriate  words  to  express  the  same  idea.  These  two  other 
verses  are  Matt.  27  :  50,  and  John  19  :  30.     In  the  first,  the  Greek  is,  he 

let  go  the  pneti^na—hreaih. ;  Latin he  let  go  the  spirit um— the  breath  : 

Ital rende  lo  spirito,  he  rendered  the  breath  :  Eheims  "  he  yielded  up 

the  ghost;"  E.  V.  the  same.     In  John  19  :  30,  the  Greek  is  paredoke  to 

pneuma,  he  delivered  the  breath;    Latin he  delivered  spiritum—\h& 

breath  ;  Ital.,  rende  lo  spirito,  he  rendered  the  breath  ;  Eheims,  "  gave  up 
the  ghost ;  "  E.  V.  the  same. 

And  in  Ezekiel  21  :  12  (  Douay  and  E.  V.  v.  7  )  we  have  in  the  Heb. 

shall  fail  every  r«A— breath  ;  the  Greek  there  is,  ekpsuchei—%kd^\. 

breathe  out — exspire — every  pneuma— hxQ^^h  ;  ( ekpsuchei  being  from 
the  same  Greek  verb  ekpsucho,  used  in  the  New  Test,  as  before  given) : 


20 

The  Douay,  v.  7,  is,  every  spirit  shall  faint ;  Ital.  v.  12,  every  spirito— 
breath— shall  faint ;  E.  V.  every  spirit  shall  faint. 

The  two  other  passages  of  the  Old  Test,  in  which  the  E.  V.  uses  its 
phrase  are,  Job  11  :  20,  and  Jer.  15  :  19: 

In  Job  11  :  20,  the  Heb.  uses  the  two  appropriate  words  mphh  nphsh — 
the  breathing  out  of  the  breath,  to  express  what  in  the  other  eight  pas- 
sages of  the  Old  Test,  it  expresses  by  the  single  verb  ghuo — to  breathe 
out, — exspire.  "We  write  expire^  without  the  s  ;  and  from  the  omission 
of  the  s  the  meaning  of  the  word  is  by  many  not  understood.  It  should 
be  written  exspire  :  It  is  from  the  Latin  word  exspiro — to  breathe  out — 
exspire.    See  Ges.,  under  ?;z/M. 

The  Douay  in  Job  11  :  20  is and  their  hope  the  abomination  of  the 

soul ;  Ital and  their  only  hope  shall  be  of  render  lo  spirito^  to  render  the 

breath.  Graglia's  Ital.  Diet.,  under  spirito^  gives  '"''render  lo  spirito,  Xo 
die";  literally,  it  is,  to  render  the  breath:  and  under  rendere,  it  gives 
"  rettder  I' anima  to  exspire"  ;  literally,  it  is,  to  render  the  breath.     The 

E.  V.  in  Job  11  :  20  is "  and  their  hope  shall  be  as  the  giving  up  of  the 

ghost."  There  is  a  marginal  note  in  the  E.  V.  which  I  used,  the  Brown 
Bible  by  the  Patersons,  thus  :  "  or  a  puff  of  breath."  The  last  breath  is 
an  exspiration,  and  it  goes  out  with  something  of  a  puff;  and  no  inspira- 
tion— inbreathing — following,  death  immediately  ensues.  There  is  no 
ruh,  Greek,  pnei/?7ia,  Lat.  spiritus — breath,  air,  in  the  lungs  of  a  dead  man. 

In  Jer.  15  :  9,  also,  the  Heb.  uses  two  appropriate  words,  Jiphh  nphsh 
— breathed  out  the  breath  ;    See  Ges.,  under  nphh,  citing  this  v.  and  Job 

81  :  39:  The  Douay  there  is,  her  soul  hath  fainted  away;   Ital her 

anima — breath — (soul  is  the  only  definition  oianima  in  Graglia's  Ital.  Diet.) 

—has  ansato—^^xAe^L :  The  E.  V.  is, "  she  hath  given  up  the  ghost." 

It  is  thus  conclusively  shown,  that  ghost  means  breath. 

Even  the  Ital.  alone  furnishes  conclusive  proof  of  it.  In  Job  10  :  18  it 
is,  I  should  have  been  jr/Zra/^— breathed  out.     In  Job  13  :  19  it  is,  I  shall 

breathe  out— exspire.     In  Lament.   1  :  19  it  is are  jr//ra//— breathed 

out.     See  E.  V.  in  each.     And  I  cite  here— Job  15  :  30,  Heb and  he 

shall  go  away  by  r«A— breath  of  mouth  of  him  ;  Douay by  the  breath 

of  his  own  mouth  ;  Ital by  the  j^j^^— breath  of  the  mouth  of  God ; 

and  the  Patersons  in  a  marginal  note  adopt  this  conceit  from  the  Ital. 

"We  now  give  the  first  passage  in  which  the  E.  V.  uses  its  phrase  "gave 
up  the  ghost,"  namely.  Gen.  25  :  8  :  The  Heb.  there  is,  ighuo  {from  ghuo) 
breathed  out  and  imt— (from  mut— to  die)— died  Abraham.  Two  differ- 
ent words  are  here  used  :  they  mean  different  things  :  they  don't  mean 
the  same  thing.  The  verb  ghuo  signifies,  to  breathe  out— exspire  :  and 
the  verb  mut  signifies  to  die,  which  is  the  consequence  that  follows 
exspiring. 

In  Gen.  25  :  8,  the  Douay  is.  And  decaying,  ( Heb.  ighuo ),  he  died,  E. 
V.  "gave  up  the  ghost  and  died." 

In  Gen.  25  :  17,  the  same  is  said  of  Ishmael,  ighuo  u  imt — he  breathed 
out  and  died  ;  Douay,  decaying  he  died. 


21 

In  Gen.  35  :  29,  the  Heb.  is  the  same  of  Isaac— i^^/iuo  u  imt^  breathed 
out,— exspired— and  died  ;  Douay being  spent  with  age  he  died. 

In  all  the  other  passages,  the  verb  ghuo  is  used  without  the  addition 
of  imt — died,  dying  being  the  necessary  and  immediate  consequence  ot 
exspiring, — breathing  out. 

Ghosts  are  found  in  the  Eheims  Komish  version  of  the  New  Test., 
published  at  Eheims,  A.  D.  1582,  some  twenty-seven  years  before  the 
Douay  was  published,  and  some  thirty  years  before  the  E.  V.  was  pub- 
lished. The  Douay  repudiated  the  ghosts  of  the  Eheims  ;  but  James's 
ecclesiastics  seem  to  have  thought  that  as  the  Eheims  has  them  in  the 
New  Test,  they  mighc  as  well  have  them  in  the  Old,  so  far  as  relates  to 
man  and  woman.  The  Douay  uniformly  evades  the  true  meaning  of  the 
Heb.  '^Q.xh  ghuo — to  breathe  out — exspire, — deliver  the  breath,  give  up  the 
ghost.  Thoy  who  gave  us  the  Douay  version  may  have  been  wise  enough 
to  perceive,  that  to  give  "gave  up  the  ghost,"  "give  up  the  ghost,"  cfec, 
wherever  the  Heb.  verb  ghuo  occured,  would  show  that  every  other 
breathing  creature,  as  well  as  man,  has  a  ghost  to  give  up,  and  so  it 
would  be  manifest  \\ia\,  ghost  means  breath.  But  they  were  conscientious 
enough  to  feel  that  if  they  gave  the  phrase  at  all,  they  must  give  it  wher- 
ever the  Heb.  verb  ghuo  occurred;  and  so  they  concluded  not  to  treat 
their  readers  to  a  ghost  at  all ;  not  to  inform  them  that  every  breathing 
creature,  man  included,  has  a  ghost  to  give  up  ;  that  they  all  die  in  the 
same  way  man  dies,  that  is,  in  consequence  of  ghuoing — breathing  out — 
exspiring  ;  though  there  is  no  promise  to  them  of  a  resurrection.  Now, 
assuming  that  the  Douay  versionists  knew  what  the  Heb.  word  was, 
their  course  was  a  piece  of  Jesuitism, — a  so-called  "pious  fraud,"  the 
end,  according  to  Jesuitical  ethics,  justifying  the  means.  The  course  of 
the  ecclesiastics  who  gave  us  the  E.  V.  was  different.  They  were  equally 
unwilling  to  let  it  appear  that  every  breathing  creature  has  a  ghost  to 
give  up  ;  and  so  they  use  the  phrase,  "give  up  the  ghost,"  and  "gave 
up  the  ghost,"  &c.,  where  it  refers  to  man  or  woman,  and  do  not  use  it 
where  the  same  Heb.  word  is  used  in  reference  to  other  animals,  as  in 
Gen.  6  :  17  ;  7  :  21 ;  Job  34  :  15  ;  Psal.  104  :  29.  Now  James's  ecclesias- 
tics either  knew  or  did  not  know  what  the  Heb.  word  was.  On  the  as- 
sumption that  they  did  know,  1  ask :  Which  version,  the  Douay,  or  the 
E.  v.,  is,  in  this  particular,  the  more  pious  fraud  of  the  two?  The  read- 
er is,  of  course,  at  liberty  to  put  James's  ecclesiastics  on  the  other  horn 
of  the  dilemma. 

It  will  be  sufficient  to  state  here,  shortly,  that  in  Gen.  6  :  17,  the  Heb. 
is,  to  destroy  every  flesh  which  in  it  ruh — breath — hiim—oi  lives — from 
under  these  heavens;  every  which  on  land  ighuo  (from  ghuo)  shall 
breathe  out, — exspire.  "Where  the  Heb.  has  ighuo  in  the  verse,  the  Ital. 
and  E.  V.  have,  shall  die.     Why  this  confusion  of  words  ?     And  in  Gen. 

7  :  21  the  Heb.  is  :  And  ighuo — breathed  out — exspired — every  flesh of 

fowl,  and  of  cattle,  and  of  beast,  and  of  every  creeping  thing  that  creep- 
eth  upon  this  earth,  and  every  man.     The  Ital.  and  the  E.  V.  here  give 


22 

died^  -where  the  Heb.  is,  ighuo.  The  verse  shows,  that  man  and  all  the 
other  animals  mentioned  in  it  alike  breathe  out.— exspire.'  Why  did 
not  the  E.  V.  give  "  shall  give  up  the  ghost,"  and  "gave  up  the  ghost," 
in  these  two  verses  ? 

And  in  Job  34  :  15  the  Heb.  is,  igkuo—^\idM  breathe  out— exspire— 
every  flesh  together,  and  man  upon  dust  shall  return :  E.  V.  All  flesh 
shall  perish  together ;  the  same  that  the  Douay  has  here. 

And  in  Psal.  104  :  2Q  the  Heb.  is thou  takest  away  rz//z— breath~of 

them,  7'^/z?/o~breathe  out, — exspire  they  and  to  dust  of  them  return  they; 

(  said  of  creeping  things  innumerable  in  the  sea,  see  v.  25)  E.  V thou 

takest  away  their  breath,  they  die,  and  return  to  their  dust.  Why  did 
not  the  E.  V.  give  "shall  give  up  the  ghost,"  and,  "they  gave  up  the 
ghost,"  in  these  two  verses?  Why  evade,  and  conceal,  the  fact  that  the 
Bible  teaches,  conclusively,  that  every  breathing  creature  has  a  ghost  to 
give  up  ? 

This  exhibition  in  regard  to  the  word  ghost  gives  rise  to  new  and 
strange  reflections.  More  than  1800  years  of  the  Christian  era  had  elaps- 
ed, when  a  man  esteemed  learned,  and  who  actually  made  what  is  called 
a  standard  Dictionary  of  English  words,  defined,  in  that  Diet,  the  word 
ghost  to  be  "  the  soul  of  a  deceased  person  ;  an  apparition."  And  now, 
for  the  first  time,  (  as  far  as  I  know  ),  near  the  end  of  the  nineteenth  cen- 
tury, by  an  appeal  to  the  Hebrew  Scriptures,  it  is  demonstrated  by 
Scripture  authority,  that  ghost  is  as  much  the  soul  of  a  deceased 
horse  as  it  is  the  soul  of  a  deceased  person;  and  as  much  an  apparition 
of  a  deceased  dog  as  an  apparition  of  a  deceased  person.  By  apparition 
is  meant  the  ghost  that  a  few  old  people  may  yet  believe  in.  But 
they  must  be  very  old;  for  the  last  two  generations  have  outgrown 
the  superstition  of  ghosts  ;  without  being  aware,  however,  generally, 
that  in  getting  rid  of  Noah  Webster's  ghost,  they  got  rid  also  of 
Orthodox  souls  and  spirits.  Is  it  not  one  of  the  wonders  of  all 
time,  that  millions  of  lives  should  have  been  sacrificed  by  wars  and 
persecution  growing  out  of  difi"erences  of  religious  tenets,  when  an  ap- 
peal to  the  original  Scriptures  would  show  the  true  religion,  and  put  an 
end  to  bloodshed  by  giving  unity  to  the  Church  ?  There  is  but  one  true 
faith.  There  can  be  but  one.  All  others  are  false  ;  and  belief  in  a  false 
system  cannot  be  acceptable  to  God. 

The  preface  to  Noah  Webster's  Abridged  Diet,  speaks  of  "  The  depth 
and  acumen  of  its  etymological  researches"  !  When  in  truth,  in  refer- 
ence to  the  word  ghost^  he  plainly  did  not  go  beyond  our  English  trans- 
lation, in  which  the  vf ordt.  ghost  is  confined  to  man  and  woman.  He  did 
not  go  even  as  far  back  as  the  Latin  exspiro — to  exspire,  or  to  the  Greek 
ekpsucho  and  ekpneo—^Tidh.  meaning,  to  breathe  out,— exspire :  The  E.  V. 
ghost  was  sufficient  authority  with  him.  And  in  reference  to  several 
other  words  in  common  use,  as  spirit,  soul,  Satan,  his  definitions  show 
like  want  of  research. 

The  reader  may  think  it  somewhat  of  an  excuse  for  him  that  neither 


23 

the  Latin  version,  which  the  Pope  and  he  Eomanists  say  is  the  only 
authentic  version  ;  nor  the  Douay  English  version  ;  nor  the  Ital.  version ; 
nor  our  E.  V.,  shows  that  other  breathing  creatures  besides  man  have  a 
ghost  to  give  up.  And  this  is  true  :  all  these  versions  studiously  conceal 
the  fact.  But  how  much  of  an  excuse  this  is  for  men  who  assume  the 
office  of  teacher  in  matters  of  religion,  every  one  must  be  his  or  her  own 
judge.  Thinking  persons  will  probably  say :  nothing  short  of  the  origin- 
al Scriptures  is  sufficient  authority  for  any  doctrine  ;  and  that  teachers  in 
religion  are  not  excusable  for  relying  on  so-called  translations,  without 
comparing  them  with  the  originals.  I  adopt  here  the  language  of  Charles 
"Wilson,  formerly  Professor  of  Hebrew  in  the  University  of  St.  Andrew's, 
Scotland:  "  English  translations  and  commentaries  are  the  chief  object 
of  attention  and  praise,  while  the  original  is  almost  totally  neglected 
and  unknown.  It  is  not  easy  to  discover  a  plausible  excuse  for  such 
conduct." 

Noah  Webster  had  never  learned,  either  from  the  pulpit,  or  from  any 
so-called  translation  of  the  Bible,  that  other  animals,  as  well  as  men, 
have  ghosts  to  give  up  :  and  the  E.  V.  gives  ghost  only  in  reference  to 
man  and  woman.  Hence  he  concluded  that  ghost  must  mean  what 
Orthodoxy  calls  the  soul;  and  therefore,  that  ghost  must  mean,  the  soul 
of  a  deceased  person  ;  and  by  his  adding  "  an  apparition"  1  presume  we 
are  to  understand  him  as  meaning,  that  what  he  calls  the  soul  can  put  on 
a  visible  shape,  especially  at  night :  very  good  spiritism.  And  we  shall 
never  get  rid  of  spiritism,  (spiritualism  is  the  word  generally  used,)  until 
we  get  rid  of  such  definitions  of  the  word  ghost ^  and  others,  as  Noah 
Webster  has  given. 


CHAPTER  IV. 

1  And  answered  Aliphz  that  Timni  and  said : 

2  Whether  to  venture  word  with  thee :  wilt  thou  be 
offended :  but  hold  back  from  word  who  can : 

3  Lo,  thou  hast  admonished  many,  and  hands  let  down 
thou  hast  strengthened^ : 

4  Wavering  have  built  up  words  of  thee,  and  failing 
knees  thou  hast  made  strong  : 

5  But  now  it  is  come  to  thee  and  thou  faintest,  it 
reaches  unto  (or  touches)  thee  and  thou  art  terrified : 

1.  Ges.,  under  ;;^/^^,  says:  "hands  let  down"  is  used  figuratively  for 
"courage  gone,"  citing  2  Sam.  4:1;  Isai.  13:  7;  Jer.  6:  24;  Ezek.  7: 
IV ;  Zeph.  3:16.  .       . 


*        24 

6  Whether  not  piety  of  thee  confidence  of  thee ;  hope 

of  thee,  indeed,  integrity  of  ways  of  thee :  Douay 

Where  is  thy  fear,  thy  fortitude,  thy  patience,  and  the 

perfection  of  thy  ways?  Ital Thy  piety,  not  is  it  been 

thy  hope,  and  the  integrity  of  thy  ways  thy  trust? 

7  Remember,  I  pray  thee,  who  eua — himself— pure^ 
was  lost  (or,  has  perished)^,  and  where  upright  were  cut 
off  (or,  destroyed)^ : 

8  Like  as  have  seen  I ;  they  that  plow  iniquity  and  sow 
wickedness,  reap  them ; 

9  By  breath"*  of  God  they  are  destroyed,  yea,  by 
breath^  of  nostrils  of  him  they  are  consumed  : 

40  Cry  of  lion  and  roar  of  lion,  and  teeth  of  young  lions 
are  broken  out  : 


1.  "  Metaphorical,  innocent,"  says  G.,  under  n^e. 

2.  Gcs.,  under  add,  the  lleb.  verb  used  here,  gives  "to  be  lost,  to 
perish,  to  be  destroyed;"  used,  says  he,  of  men  and  other  living  crea- 
tures as  perishing,  citing  Psal.  37  :  20 ;  Job  4:  11. 

3.  Ges.,  under  Md,  the  Heb.  verb  used  here,  gives,  "to  cut  off,  to 
destroy,"  equivalent,  says  he,  to  the  Greek  aphmiizien, — from  the  Greek 
verb  apkanire,  defined  in  Douay  and  Greek  Lexicon,  to  destroy,  to  abol- 
ish; and  in  Liddell  and  Scott's  Greek  Lexicon,  to  destroy  utterly. 

4.  The  Heb.  word  here  is  nshtne^  sometimes  written  nshmt,  for  which 
Ges.  gives  breath,  spirit,  (showing  that  spirit  means  breath.) 

5.  The  Heb.  word  here  is  ruh — breath  ;  Ges.,  under  aph,  nostril,  gives 
ruh  aph  (breath  of  nostril)  "  the  blowing  of  breath  through  the  nostrils, 
as  of  those  who  are  enraged,"  citing  this  v.  The  Douay  here  gives  blast 
for  nshmt,  and  for  ruh  aph^  the  spirit  of  his  wrath.  The  Ital.  for  ?ishmt, 
gives  breath,  and  for  ruh  gives  breath,  of  his  nostrils.  The  E.  V.  for 
nshmt  gives  blast,  and  for  ruh,  breath,  of  his  nostrils.  The  Amer.  Bible 
Union,  for  72shmt  gives  breath,  and  for  ruh  gives  blast,  of  his  anger.  For 
ruh,  Ges.  gives  spirit,  breath,  showing  also  under  ruh  that  j//r// means 
breath;  and  under  aph — nostril,  he  gives  also,  "Anger,  which  shows  itself 
in  hard  breathing,"  citing  Proy.  22  :  24 ;  where  the  Heb.  is  bol  aph — mas- 
ter of  nostril ;  and  the  Douay  and  E.  V.  have  "  angry  man  ;"  and  Prov. 
29  :  22,  where  the  Heb.  is  aish  aph,  man  of  nostril.  And  under  aph — 
nostril,  Ges.  says  further,  "very  often  used  of  the  anger  of  God,"  citing 
Deut.  32:  22,  where  the  Heb.  is  "fire  is  kindled  in  nostril  ot  me,"  and 
citing  other  verses. 


25 

11  Lion  perishes   because   not  prey,  and   children  of 
lioness  are  scattered  : 

12  And  to  me  word  was  Lroiisfht  by  stealth,  and  re- 
ceived ear  of  me  transient  sound  of  part. 

13  In  thoughts  of  visions  of  night,  in  falling  of  deep 
sleep  on  meu  ;^ 

14  Terror  met  me  and  trembling,  and  multitude^  of 
bones  of  me  were  terrified. 

15  And  breath  of  air^  over  face^  of  me  glided ;  stood 
hair  of  flesh  of  me. 

16  Stood,  but    not  knew  I  aspect    of  it,  appearance 
before  eyes  of  me',  silence  and  voice  I  heard^ 

1.  Ges.,  under  shophim^  citing  this  v.,  and  Job  20  :  2,  renders,  "In  the 
thoughts  of  night  visions,"  i.  e,,  says  he,  "in  the  nocturnal  dreams  them- 
selves," compare,  says  he,  Dan.  2  :  29,  30. 

2.  Ges.,  under  rb^  multitude,  citing  this  v.  says,  "poetically  multitude 
is  used  for  <2//,"  citing  also  Job  33  :  19. 

3.  The  Heb.  word  here  is  ruh^  defined  by  Ges.,  wind,  air,  breath  of 
air. 

4.  Douay,  And  when  a  spirit  passed  before  me  the  hair  of  my  flesh 

stood  up Ital.  And  a  spirito  is  passed  before  me Am.  Bib.   Un., 

Then  a  spirit  passed  before  me In  the  Heb.  face  sometimes  means  the 

whole  person,  but  it  is  wrong  to  give  it  that  meaning  here,  where  the 
Heb.  is,  "breath  of  air  over  face  of  me," 

5.  Ges.,  under  tmune^  citing  this  v.  renders,  "a  (certain)  appearance 
(passed)  before  my  eyes." 

6.  Ges.,  under  mrae^  (which  he  defines,  vision,  citing  Gen.  46  :  2, 
"visions  of  night;"  and  £zk.  8:3;  40  :  2,  visions  sent  by  God,")  says, 
"  In  the  prophetic  style,  the  appearance  of  any  thing  is  what  is  like  such  a 
thing; ;"  compare,  says  he,  Dan.  10  :  18,  "there  touched  me  as  the  appear- 
ance of  a  man  ;  [read  the  preceding  verses  of  Daniel's  vision]  ;  and  under 
dmvie^  which  he  defines,  silence,  stillness,  i.  e.,  says  he,  of  the  winds,  a 
calm,  citing  Ps.  107  :  29  ;  and  qui dtnme^  voice  of  silence,"  i.  e.,  says  he, 
gentle,  still,  citing  1  Kings  19:12;  and  so  poetically,  says  he,  Job  4  :  16, 
giving  the  Heb.  and  rendering,  "  I  heard  .silence  and  a  voice,"  i.  e.,  says 
he,  a  gentle  whispering  voice  ;  unless,  says  he,  it  be  preferred  to  take  it, 
"there  was  silence,  and  I  heard  a  voice."  He  adds,  "  The  Septuagint, 
[the  Greek  version,  admitted  to  be  of  high  authority],  and  the  Latin 
version  understand  it,  "  soft  breeze."  It  is  plain  that  the  verse  speaks 
of  a  vision.  We  both  see  appearances,  and  hear  voices,  in  dreams  ;  i.  e., 
we  seem  to  see  and  hear. 

3 


26 

17  Whether  man  more  than  God  just :  whether  more 
than  Creator  of  him  pure,  man  : 

18  Lo,  in  servants  of  him  not  he  trusteth,  and  to  mlaJci 

— messengers — ^  of  him  he  sets  folly  ;  Douay and  in 

his  angels  he  found  wickedness  ;  Ital and  he  discern- 

eth  temerity  in  his  angels.  E.  V.  and  Am.  Bib.  Un.  give 
angels. 

19  How  much  more  dwellers  of  houses  of  clay,  who  in 
dust  foundation  of  them  ;  they  are  crushed  before  moth. 

20  From  morning  to  evening  they  are  smitten,  so  that 
lain  down,  to  eternity  they  perish;  Douay and  be- 
cause no  one  understandeth,  they  shall  perish  for  ever ; 
Ital. . .  .they  perish  for  ever,  without  that  any  one  there 
put  mind  ;  Am.  Bib.  Un. . .  .unheeded  they  perish  forever. 

Douay an  image  before  my  eyes,  and  I  heard  the  voice  as  it  were  of 

a  gentle  wind ;  Ital a  resemblance  was  before  my  eyes;  Amer.  Bib. 

Un It  stood  still,  but  I  could  not  discern  its  torm,  an  image  was  be- 
fore my  eyes  ;  there  was  silence  ;  and  I  heard  a  voice. 

\.  i.  e.,  the  prophets  ;  the  Heb,  word  used  here — mlaki--\%  the  plural  of 
mlak^  defined  by  Ges.,  a  messenger,  one  sent,  citing  Job  1  :  14 ;  1  Sara. 
16  :  19 ;  19  :  11,  14,  20 ;  1  Kings  19  :  2,  7  ;  Exod.  23  :  20,  23  ;  33  :  2  ; 
2  Sam.  24  :  16,  17 ;  Job  33  :  23  ;  Zech.  1  :  9,  11,  12,  14,  19  ;  2:2  (Douay, 
Ital  and  E.  V,  V.  3) ;  Zech.  4  :  1,  5  ;  Gen.  16:7;  21:17;  22:11,15; 
Numbers,  22  :  22,  and  other  verses  in  the  same  chapter  ;  Judges  6  :  11, 
and  other  verses  in  the  same  chap.  He  then  further  defines  mlak^  a 
prophet,  citing  Haggai  1  :  13;  Malachi  3:1;  and  he  further  defines 
mlak^  a  priest,  citing  Eccles.  5:5;  (Douay,  v.  5  ;  Ital.  and  E.  V.  v.  6)  ; 
Once,  says  he,  of  Israel,  [i.  e.  Jacob],  as  being  the  messenger  of  God, 
and  the  teacher  of  the  Gentiles,  citing  Isai.  42  :  19.  In  all  these  pas- 
sages the  Heb.  word  is  the  same — 7nlak.  The  same  word  occurs  also  in 
Gen.  48  :  16,  thus  :  That  vilak  which  redeemed  me  from  all  evil.  While 
transcribing  some  pages  in  my  manuscript  of  Job  from  the  Hebrew,  to 
make  them  plain  for  the  printer,  I  happened  to  take  up  the  New  York 
Herald  of  Dec.  27,  1874,  and  to  find  in  it  a  part  of  a'sermon  of  the  Eev. 
Doct.  Mendes,  of  the  44th  Street,  New  York,  Synagogue,  in  which  he 
quotes  these  verses,  thus:  "God,  before  whom  my  fathers  Abraham  and 
Isaac  did  walk,  the  God  which  fed  me  all  my  life  long  unto  this  day,  the 
angel  which  redeemed  me  fro:n  all  evil,  bless  the  lads."  The  Doct.  then 
asked  :  "  Is  it  not  a  matter  of  surprise,  that  the  pious  Jacob,  who  had  just 
acknowledged  the  Almighty  as  his  benefactor,  should  invoke  an  angel  to 


27 

21  Whether  not  are  plucked  out  cords^  of  them  from 
them;  they  die  and  not  in  wisdom. 


CHAPTER  Y. 


1  Call,  I  pray  thee,  whether  will  be  answering  thee, 
and  to  whom  amons:  holies  wilt  thou  turn  thvself : 


bless  the  lads  ? "  And  the  Doct.  then  proceeds  to  say  :  "  But  to  under- 
stand this  phrase,  we  must  look  at  the  Biblical  meaning  of  the  word 
angel.  It  comes  from  the  Hebrew  word  mallah — to  go,  one  who  goes  for 
another,  and  the  English  word  minister  has  exactly  the  same  signifi- 
cance." "  Hence  the  priests  of  the  Lord  are  his  messengers,"  quoting 
passages  from  scripture.  "Angels  are  simply  the  ways  and  manner  in 
which  God  works  in  the  universe.  In  the  destruction  of  Sodom  and  Go- 
morrah, for  instance,  the  attributes  of  wisdom  and  justice  personified  in 
fire  and  brimstone,  became  his  angels."  Gabriel'x^  simply  "God's  might; 
it  is,  "man  of  God."  Michael^  "who  like  God."  "  Hindrance  is  embodied 
in  the  term  Satan.  You  are  aware  how  another  faith  has  taken  up  this 
name  and  woven  a  web  around  it  to  make  it  man's  enemy,  as  if  a  man 
had  any  other  enemy  than  himself."  "How  much  nobler  is  this  doc- 
trine than  to  teach  that  the  angels  are  iudependenfcpersonal  characters  !" 
"God's  angels  are  always  instruments  of  working  good  ;  and  if  we  seek 
to  work  we  can  be  angels  also.  "When  doubt  encompasses  us  let  us  seek 
the  angel  of  faith,  and  if  in  our  homes  the  demon  of  hate  and  envy  reigns, 
let  us  call  in  the  angel  of  love." 

1.  Douay And  they  that  shall  be  left,  shall  be  taken  away  from 

them  ;  they  shall  die  and  not  in  wisdom. 

Ital The  excellency  that  was  in  them  not  is  departed  it  ?     They  die 

but  not  with  wisdom. 

Gesenius,  under  wjc,  citing  this  v.,  gives,  "to  pluck  out,"  used,  says  he, 
of  the  cords  of  a  tent ;  and  under  zVr,  a  cord,  he  cites  this  v.  again,  and, 
giving  the  Heb.  words,  says:  "Metaphorically,  their  cords  are  torn 
away,  their  tents  are  removed,"  i.  e.,'says  he,  they  die  :  compare,  says  he, 
the  metaphor  of  a  tent,  Isai.  38  :  12.  The  Heb.  there  is  :  age  (circuit  of 
years,  says  Ges.,  under  dur)  of  me  is  removed,  or,  departed,  and  rolled 
away  like  tent. 

The  E.  V.  in  Job  4  :  21  is.  Doth  not  their  excellency  which  is  in  them 
go  away  ?  they  die  even  without  wisdom. 

The  Amer.  Bib.  Un.  is.  Is  not  their  excellency  taken  away  with  them  ? 
they  die,  and  without  wisdom. 


28 

2  For  as  to  fool,  Idlleth  grief,  and  simple,  killeth  envy : 

3  I^  have  seen  I  fool  taking  root,^  and  I  cursed  habita- 
tion of  him  in  a  moment: 

4  Are  far  off  children  of  him  from  welfare,  and  they 
are  crushed  in  gatc;,^  and  not  is  there  prosperer  : 

5  Who  harvest  of  them^  hungry  shall  eat,  and  even  of 
thorns*  take,  and  breathes  hard  after,^  snare,  wealth  of 
them : 

6  For  not  goeth  forth  from  dust  calamity,  and  from 
ground  not  sprouts  forth  trouble  : 

7  For  man  to  labor  is  born,  and  sons  of  lightning,^  they 
fly  on  high  : 

8  But  indeed  I,  I  would  seek  to  God,  and  to  aleim 
would  I  put  cause  of  me  : 

9  He  doeth  greatnesses,  and  not  can  be  searched  out, 
things  wonderful  and  not  of  number  : "' 

10  Who  glveth  rain  on  face  of  earth,  and  sendeth  water 
on  face  of  fields  :  * 

1.  "  Metaphor.,  of  a  man  flourishing  in  pi'osperity,"  says  Ges.,  under 
sh7'sh. 

2.  Often  for  in  foruifl,  in  judgment,  says  Ges.,  under  j/z(?r,  citing  this 
v.,  and  Deut.  25  :  7,  and  other  passages, 

3.  We  should  say,  whose  harvest. 

4.  i.  e.  from  thorn  hedges  enclosing  fields,  says  Ges.,  under  al. 

5.  Douay and  the  thirsty  shall  drink  up  his  riches  : 

Ital and  the  robbers  swallow  up  their  riches  : 

Amer.  Bib,  Un and  tlie  snare  is  gaping  for  their  substance. 

Ges.,  Mndiiir  shaph^  the  Heb.  verb  used  iiere,  and  defined,  to  breathe 
hard  after,  pant  after,  says  :  poetically  ascribed  to  a  noose  or  trap  lying 
in  wait,  citing  this  v. ;  and  under  tsmlm^  a  snare,  citing  this  v.,  he  says  : 
"Metaphor.,  destruction;"  and  giving  the  Heb,  of  the  last  clause,  he 
renders,  "  and  destruction  pants  for  their  wealth," 

6.  i.  e.,  ravenous  birds,  flying  with  the  rapidity  of  lightning,  says  Ges., 
undo  rshph^  citing  this  v. ;  and  under  ^(5^,  citing  this  v.  again,  he  renders, 

"they  fly  on  high."     Douay Man  is  born  to  labour,  and  the  bird  to 

fly:  Am.  Bib.  Union for  man  is  born  to  trouble,  even  as  sparks  fly 

upward. 

7.  i,  e,,  innumerable  says  Ges.,  under  msphr. 

8.  Ges.,  under /iz^^j,  suggests  that  ar/j— earth — here  means  the  tilled 
earth,  and  hutsut  (plural  of  huts)  the  desert  regions. 


29 

11  Setting  cast  down  to  height  ;'and  mourning  are  set 
on  high  of  welfare  : 

12  Making  void  ^  plots  of  crafty,  so  that  not  can  do 
hands  of  them  counsel  :  ^ 

13  He  snares  wise  in  craftiness  of  them,  and  counsel  of 
twisted,  headlong  it :  ^ 

14  Of  day  they  light  upon  darkness,^  and  as  of  night 
they  grope  at  midday  : 

15  And  he  sets  free  ^  from  sword,  from  mouth  of  them, 
and  from  hand  of  strong,  needy  : 

16  And  there  exists  to  weak,  hope  ;  but  wicked  ^  shut 
mouth :  '' 

IT  Lo,  happy  man  correcteth  him  God,  so  that  correc- 
tion of  Almighty  do  not  thou  regret : 

18  For  he  woundeth  and  biudeth  up,  he  smiteth  and 
hand  of  him  healeth  : 

!    19  In  six  troubles  he  will  deliver  thee,  yea,  in  seven 
not  shall  touch  on  thee  evil : 

20  In  famine  he  will  preserve  thee  from  death,  and  in 
battle  from  hand  of  sword  : 

21  From  scourge  of  tongue  thou  shalt  be  hid,  and  not 
shalt  thou  fear  from  desolation  when  it  shall  come: 


1.  So  Ges.  under //z;^-,  citing  this  v.  and  others. 

2.  "  and  their  hands  do  not  perform  their  counsel,"  says  Ges.,  under 
tushie^  citing  this  v. 

3.  Ges.,  under //z//— twisted,  citing  this  v.,  says:  "Metaphor.,  crafty, 
deceitful,"  and  renders,  "  the  counsel  of  the  cunning  is  headlong,"  i.  e. 
says  he,  being  hastily  executed  it  is  frustrated. 

4.  So  Ges.,  under//z^i-/z,  citing  this  v. 

5.  It  may  be  that  there  is  an  ellipsis  after  "  set  free,"  to  be  filled  with 
victhn. 

6.  Ges.,  under  oule^  renders,  "wicked  persons,"  citing  this  v.  and 
others. 

7.  So  Ges.,  under  ^/y^/j,  and  he  adds,  "  be  gathered,"  namely,  says  he, 
to  one's  ancestors,  equivalent,  says  he,  to  nasph^  (from  asph)  whicli  he 
defines,  ''to  be  gathered  together,"  i.  e.  says  he,  to  be  dead,  citing  this  v. 
and  Job  24  :  24.  The  Douay  is,  but  iniquity  shall  draw  in  her  mouth  ; 
Am.  Bib.  Un.,  and  iniquity  shuts  her  mouth. 


30 

22  At  desolation  and  at  hunger  thou  shalt  laugh,  and 
of  beasts  of  this  earth  ^  not  shalt  thou  be  afraid  : 

23  For  with  stones  of  these  fields  covenant  of  thee,  and 
beasts  of  these  fields  shall  be  friends  to  thee  : 

24  And  thou  shalt  know  that  healthy  ^  tent  of  thee, 
and  thou  shalt  visit  pasture  ^  of  thee  and  not  shalt  miss : 

25  And  thou  shalt  know  that  multitude  seed  of  thee, 
and  springings  forth  ^  of  thee  as  green  herb  of  this  earth  : 

26  Thou  shalt  go  in  completion  ^  to  grave,^  as  is  laken 
up  heap  of  sheaves  in  time  of  it. 

27  Lo,  this  have  searched  we  out ;  so  it ;  hear  it,  and 
know  thou  for  thyself. 


Note. — Can  any  one  imagine  that  such  a  speech  of  two  chapters  long, 
which  the  writer  of  this  poem  puts  in  the  mouth  of  the  character  Eli- 
phaz  in  the  drama,  was  made  by  a  man  in  an  off-hand  conversation  ?  Is 
it  not  manifest  from  the  speech  itself  that  it  is  a  labored  production,  of 
great  study  and  wisdom  ? 


CHAPTER  YI. 

1  And  answered  Job  and  said  : 

2  O  that  with  shekel  could  be  weighed  vexation  of  me, 
yea,  calamity  of  me  in  scales  be  lifted  up  together.'' 

1.  Or  land. 

2.  So  Ges.,  under  shlum^  citing  this  v, 

3.  "  Metonymy  for  flocks,"  says  Ges.  ;  and  under  htha^  citing  this  v., 
he  gives,  "thou  numberest  thy  flock  and  missest  none.  The  Douay 
here  is and  visiting  thy  beauty  thou  shalt  not  sin. 

4.  Metaphor.,  for  descendants,  says  Ges.,  citing  this  v.  under  tsatsaim, 
and  citing  other  verses  ;  "  fully,"  says  he,  those  that  spring  forth  from 
thy  bowels,  citing  Isai.  48  :  19. 

5.  Poetically  used  of  old  age,  says  Ges.,  under  kl/i,  citing  this  v. 

6.  The  lleb.  word  used  here  is  qb?;  defined  by  Ges.,  sepulchre,,  grave. 

7.  i.  e.  his  vexation,  calamity,  in  one  scale  and  shekels  in  the  other. 


31 

3  For  now  more  than  sand  of  sea  it  would  be  heavy ; 
therefore  words  of  me  hasty : 

4  For  arrows  ^  of  Almighty  with  me,  which  heat  of 
them  ^  drinketh  ^  breath  of  me ;  terrors  of  God  they  set 
in  array  against  me  :  ^ 

5  Whether  will  bray  wild  ass  over  tender  grass ;  whe- 
ther will  low  ox  over  provender  of  him : 

6  Whether  can  be  eaten  insipid  without  salt :  whether 
there  be  taste  in  slime  of  purslain  :  ^ 

7  Refuseth  to  touch,  breath  ^  of  me  ;  they  as  loathsome 
things  of  my  food. 


1.  Poetically  for  evils,  calamities,  says  Ges.,  under  /z/j-,  citing  this  v. 
and  others. 

2.  We  should  say,  the  heat  of  which. 

3.  Metaphor,  says  Ges.,  under  s/iie.  The  Heb.  word  used  here  is  ruh, 
breath  ;  and  for  riih  in  the  v.  the  Douay  gives  spirit;  the  Ital.  spirito ;  E. 
v.,  spirit :  Am.  Bib.  Un.,  spirit, 

4.  Ges.,  under  ork^  citing  this  v.  gives  "  they  set //^^  ^^///^  in  array 

against  me."    Am.  Bib.  Un the  terrors  of  God  array  themselves 

against  me. 

5.  Ges.,  under  hlmtit,  citing  this  v.,  gives,  slime  of  purslain  ;  but  under 
dui,  citing  this  v.  there  also,  he  gives,  "can  that  vvhich  is  unsavory  be 
eaten  without  salt,  or  is  there  taste  in  the  insipid  herb  ?  "     The  Douay 

is or  can  a  man  taste  that  which  when  tasted  bringeth  death  ?    Ital. 

or  is  there  relish  in  the  white  that  is  round  about  the  yolk  of  an  egg  ? 

Am.  Bib.  Un or  is  there  any  reli.sh  in  the  white  of  an  Qgg  ? 

6.  The  Heb.  word  here  is  7z//zjA— breath  :  Douay The  things  which 

before  my  soul  would  not  touch  :  Ital The  things  which  my  anii7ia — 

breath— would  have  refused  to  touch :  Am.  Bib.  Un My  soul  refuses 

to  touch. 

Ges.,  under  nphsh^  says,  with  suffix  /,  and  k^  etc.,  nphshi,  and  nphshk^ 
it  is  sometimes,  I  myself,  thou  thyself,  etc.,  citing  Hos.  9  :  4,  where  the 
lleb.  is  nphshm — breaths  of  them,  i.  e.  themselves;  Ges.  there  gives 
Inphshm,  "for  themselves."  In  Job  6  :  7,  the  Heb.  is,  nphshi — breath  of 
me  refuseth  to  touch,  i.  c.  I  refuse  to  touch.  Ges.  cites  also  Isai.  46  :  2, 
where  the  Heb.  is,  nphshm— hx^^'ih^  of  them  ;  Douay,  they  themselves  ; 
Ital.,  their  persons  themselves;  E.  V.,  they  themselves  are  gone  into 
captivity  ;  and  Job  9  :  21,  wliere  the  Heb.  is  ;///zj-/z/— breath  of  ms,  for 
which  Ges.  gives  "  me  myself,"  citing  that  v. 

He  further  says  :  It  has  also  been  remarked  by  interpreters,  that  nphshi 
—(breath  of  me),  and  «/>^j/%>&  (breath  of  thee)  are  often  put  for  the  personal 


32 

8  Who  will  give,  may  come  asking  of  me,  and  hope  of 
me  may  give  God. 

9  And  having  begun  God,  that  he  may  crush  me ;  let 
loose  hand  of  him  and  cut  me  off : 

10  But  will  be  yet  consolation  of  me,  yea  I  will  exult 
in  pain  which  does  not  spare,  that  I  have  not  disowned 
words  of  Holy  :  ^ 

11  What,  strength  of  me,  that  I  should  hope,  and 
what,  end  of  me,  that  I  should  prolong  breath  ^  of  me  : 

12  Whether  strength  of  stones  strength  of  me;  whether 
flesh  of  me  brass  ; 

13  Whether  it  be  not  that  not  help  of  me  in  me,  and 
help  be  fled  from  me  ; " 

14  To  one  pining  away,  friend  of  him  kindness,  other- 
wise fear  of  Almighty  may  leave  him ; 


pronouns,  I  and  thou.  That  it  is  often  thus  used  in  sentences  in  which 
life  is  said  to  be  in  danger,  citing  Ps.  3  :  3,  E.  V.  v.  2,  where  the  Heb.  is, 
many  say  to  nphshi — breatli  of  me,  for,  me;  and  Ps.  11  :  1,  Why  say  ye  to 
nphshi — breath  of  me,  for,  me  ;  and  Isai.  3  :  9,  Woe  to  vphskm — breaths 
of  them,  i.  e.  to  them ;  and  citing  also  Ps.  7  :  3,  E.  V.  v.  2,  Ps.  35  :  3,  7  ; 
120  :  6  ;  Isai :  51  :  23.  He  also  cites  Job  16:4,  (see  it  in  its  place). 
"  Once,  says  Ges.  nphshi^  and  ruhi  (each,  breath  of  me)  come  so  near  to 
the  nature  of  a  pronoun  that  they  are  even  construed  with  the  first  per- 
son of  verbs,"  citing  Isai.  26  :  9  :  The  Heb.  there  is,  nphshi — breath  of 
me  has,  for,  1  have,  desired  thee  in  night,  yea  ruhi — breath  of  me,  in 
qrb  i — intestines  of  me  has  sought  thee,  for,  I  in  intestines  of  me  have 
sought  thee. 

1.  Ital. . .  .of  the  Holy:  Douay,  E.  V.,  and  Am.  Bib.  Un.,  of  the  Holy 
One. 

2.  The  Heb.  is  nphsh:  Douay. ..  .that  I  should  keep  patience?    Am. 

Bib.  Un that  I  should  be  yet  patient?     Ital for  to  prolong  the  hope 

of  my  anima ;  E.  V that  I  should  prolong  my  life.     Of  course  the 

Eomish  Ital.  version  could  not  allow  the  idea  of  a  man's  prolonging  what 
the  great  Apostacy  (i.  e.  departure  from  the  faith,  Eomanism)  inaugur- 
ated as  the  immortal  soul,  and  so  it  interpolates  the  hope  of ^  before  my 
anima:  And  the  liomish  Douay  version  avoids  giving  anything  for  nphsh 
— breath— in  the  verse. 

3.  Ges.,  under  tushie^  used  here,  says,  it  is  a  word  altogether  poetical; 
he  I'cnflers  "  aid  fled  from  me." 


83 

15  Friends  of  me  act  perfidiously  like  stream,  like 
channel  of  streams  they  pass  by  ; 

16  Which  turbid  from  ice,  in  which  hideth  itself 
snow :  ^ 

17  At  time  they  become  narrow,  ^  they  are  extinguish- 
ed ;  ^  by  heat  of  them  they  become  extinct  from  place  of 
them  :  ^ 

18  Turn  aside  journeyers  of  way  of  them  ;  ^  they  go  up 
desolation  of  them  and  perish  :  ^ 

19  Were  put  to  shame  band  of  travellers  of  Tema ; 
companies  of  Sheba  waited  for  them  : 

20  Ashamed  that  with  trust  they  came  to  this,  and 
they  blushed : 

21  So  that  now  ye  are  become  as  if  not ; '  ye  have  seen 
terror,  and  are  afraid  : 

22  Whether  have  said  I,  give  to  me  ;  or  from  wealth 
of  you  bestow  gifts  for  me  :  ^ 

23  Or  deliver  me  from  hand  of  adversary,^  or  from 
hand  of  violent  set  me  free  : 

24  Teach  me,  and  I  will  keep  silence,  and  how  have 
erred  I  make  me  understand : 

25  How  forcible  words  of  straightness ; "  but  what 
proveth  reproving  of  you  :  ^^ 

1.  i.  e.  the  snow  water  in  the  spring  ;  so  Ges.,  under  (3/w,  citing  this  v. 

2.  So  Ges.,  under  zrb^  citing  this  v. 

3.  So  Ges.,  under  tsmt^  citing  this  v.,  and  Joh  23  :  17. 

4.  i.  e.  they  dry  up,  says  Ges.,  under  dok^  citing  this  v. 

5.  i.  e.  says  Ges.,  citing  this  v,  under  Ipht^  those  who  journey  that  way. 

6.  Amer.  Bib.  Un.,  "  and  perish  :  "  the  Heb.  verb  used  here  is  abd^ 
defined,  to  perish,  to  be  lost,  to  be  destroyed  :  "used  of  men  and  other 
living  creatures  as  perishing,"  says  Ges.,  citing  Psal.  37  :  20 ;  Job  4  :  11. 

7.  Ital ye  are  come  to  nothing:  Am.  Bib.  Un ye  are  become 

nothing. 

8.  ''  to  bribe  a  judge,"  says  Ges.,  under  bod^  citing  this  v. 

9.  The  Heb.  word  here  is  tsa)\  defined,  an  adversary,  enemy,  just  as 
the  Heb.  st7i  (Douay  and  E.  V.,  satan)  is  defined  ;  and  it  means  the  same. 

10.  Fig.,  for  "  what  is  right,  integrity,"  says  Ges.,  under  ishr. 

11.  "  what  does  your  reproving  prove,"  i.  e.,;your  censure,  says  Ges., 
under  ikh^  citing  this  v. 


34 

26  Whether  to  reprove  words  ye  purpose,  although  as 
breath  ^  (or  wind)  words  of  one  despairing  : 

27  Even  upon  orphan  ye  fall,^  and  ye  dig  ^  for  friend  of 
you  : 

28  And  now  look,  face  on  me,  and  on  faces  of  you, 
whether  I  lie : 

29  Turn  about,  I  pray  you ;  not  let  be  iniquity ;  and 
turn  about  again  ;  righteous  I  in  this  : 

30  Whether  in  tongue  of  me  iniquity  ;  whether  palate^ 
of  me  not  can  discern  wickedness : 


CHAPTER  VII. 

1  Whether  not  warfare  to  man  on  earth,  and  as  days 
of  hireling  days  of  him : 

2  As  servant  pants  after  shade,  and  as  hireling  awaits 
wages  of  him, 

3  So  are  allotted  to  me  months  of  calamity  ;  and  nights 
of  weariness  portions  of  me  : 

4  When  I  lay  myself  down  to  sleep  ^  then  say  I,  when 
shall  I  arise  and  flight  of  night ;  ^  and  I  am  wearied  of 
tossings  until  morning  twilight :  ^ 


1.  r«/^— breath,  wind,  is  the  Heb,  word  y^^r^:  Douay,  Ital.,  E.V.,  and 
Am.  Bib.  Un.,  wind. 

2.  "as  an  enemy,"  says  Ges.,  under  nphl^  citing  Job  1  :  15:  Douay, 
you  rush  in  upon  the  fatherless  :  Am.  Bib.  Uu.,  ye  would  even  cast  lots 
upon  the  fatherless. 

3.  Under  Z'r^r,  Ges.,  inserts //Vj- after  dig:  Am.  Bib.  Un.,  and  dig  a/// 
for  your  friend. 

4.  Am.  Bib.  Un.,  "cannot  my  taste  discern  what  is  perverse."  Ital,, 
my  palate. 

5.  So  Ges.,  under  shkb^  citing  this  v.  and  others. 

6.  "and  when  shall  be  the  flight  of  night,"  poetical  for,  when  shall 
the  night  flee,  come  to  an  end,  says  Ges.,  under  mdd^  citing  this  v. 

7.  So  Ges.,  under  iishph^  citing  this  v. 


85 

5  Is  clothed  flesh  of  me  of  worms  ^  and  clods  of  dust; 
skin  of  me  draws  together  and  flows  :  ^ 

6  Days  of  me  swift  more  than  weaver's  shuttle,  and 
vanish  away  without  hope  : 

7  Remember  that  breath  ^  life  of  me  ;  not  shall  return 
eye  of  me  to  see  good  : 

8  Not  shall  behold  me  eye;  nof^  look  eyes  of  thee 
upon  me  because  not  shall  exist  I :  ^ 

9  Wasteth  cloud  and  is  gone,  so  who  descends  shaul^ 
may  not  come  up  : 

10  He  may  not  return  to  house  of  him,  and  not  may 
know  him  more  place  of  him  : 

11  So  I  not  will  hold  in  mouth  of  me  ;  I  will  speak  in 
distress  of  breath  '  of  me  ;  I  will  speak  *  in  bitterness  of 
breath  ^  of  me  : 

1.  "bred  by  putrefaction,"  says  Ges.,  under  rme,  citing  this  v.  and 

others:    Douay "clothed   with    rottenness;"  Amer.  Bib.   Un.,  the 

same. 

2.  "my  skin  heals  up,  and  again  runs  with  water,"  says  Ges.,  under 
mas  citing  this  v. 

3.  The  Heb.  word  here  is  ruh — breath  :  Ges.,  under  zk)-^  citing  this  v. 

renders,  "  consider  that  my  life  is  a  breath  :  "  Douay that  my  life  is 

but  wind;  Ital is  a  wind  ;  Amer.  Bib.  Un that  my  life  is  a  breath. 

4.  The  7iot  in  the  first  clause  belongs  also  to  the  second  clause,  a  very 
common  construction  in  the  Heb. 

5.  Douay and  I  shall  be  no  more;   Ital I   not  shall  be  more; 

Amer.  Bib.  Un. . .  .but  I  shall  not  be. 

6.  "  those  who  go  down  to  the  grave,"  says  Ges.,  under  ird^  citing  this 

v.,  and  Job  17  :  16  ;  33  :  24 ;  Pro  v.  1  :  12 :  Douay so  he  that  shall  go 

down  to  hell  shall  not  come  up  ;  Ital so  who  descendeth  into  the  sep- 
ulchre ;  Am.  Bib.  Un so  he  that  goes  down  to  the  under- world  shall 

not  come  up.  The  verb  used  here  is  iole,  in  the  future  tense  of  ole.  The 
Heb.  has  no  subjunctive  mood,  and  the  future  tense  is  used  to  supply 
the  place  of  the  subjunctive  mood,  and  is  frequently  to  be  rendered  in 
English  by,  may,  might,  can,  could,  should,  would,  ought ;  see  J.  P. 
Wilson's  "Easy  Introduction  to  the  Heb.,"  page  242.  The  doctrine  of 
this  book  called  Job  plainly  is,  that  the  just,  they  who  shall  be  accounted 
just,  will  be  raised  from  the  grave. 

7.  The  Heb.  word  here  is  7'uh. 

8.  Properly,  utter  with  mouth,  says  Ges.,  under  shih. 

9.  The  Heb.  word  here  is  nphsh.     For  ruh  in  v.  11,  the  Douay  has 


36 

12  Whether  sea  I  or  sea-monster,  that  thou  shouldst 
set  over  me  guard  : 

13  When  say  I,  may  comfort  me  bed  of  me,  may  bear 
couch  of  me  of  ^  grief  of  me  : 

14  Then  thou  scarest  me  with  dreams,  and  by  visions 
thou  terrifiest  me: 

15  And  chooses  strangling  breath  ^  of  me  ;  death  than 
bones  of  me  : 

16  Melt  away  I ;  not  to  hidden  time  shall  I  live,  cease 
from  me,  for  breath^  days  of  me: 

17  What  a  man,  that  thou  makest  so  much  of  him,^ 
and  that  thou  settest  on  him  mind  of  thee  :  ^ 

18  And  thou  visitest  him  at  mornings,  at  moments^ 
thou  triest  (or  provest)  him  : 

19  How  long  wilt  thou  not  look  away  from  me,  not  let 
me  alone  so  long  as  swallow  I  spittle  of  me  :  ^ 


spirit,  and  for  jjphsh  in  the  v.  it  has  sotil.  The  Amer.  Bib.  Un.  has  spirit 
soul. 

1.  i.  e.,  part  of  my  grief,  says  Ges.,  under  fisha,  citing  this  v. 

2,  Strangling  is  destroying  life  by  stopping  the   breath — 77phsh — the 

word  used  here:  Douay so  that  my  soul  rather  chooseth  hanging; 

Ital so  that  I  in  the  mind  would  choose  rather  to  be  strangled ;  Am. 

Bib.  Un so  that  my  soul  chooseth  strangling. 

8.  Heb.  ebl,  under  which  Ges.  gives  "for  my  days  are  a  breath,"  citing 
this  V.     In  this  v.,  the  Ital.,  gives,  I  not  shall  live  to  perpetuity  ;  Douay 

I  shall  now  live  no  longer  ;  Am,  Bib.  Un 1  shall  not  always  live  ; 

the  E.  V.  gives,  I  would  not  live  always. 

4.  Douay What  is  a  man;    E.  V.,  and  Am.  Bib.  Un what  is 

man.  The  succeeding  verses  show  that  our  article  a  should  be  used  here 
before  7nan:  The  Douay  is  right  ia  inserting  it.  The  Pleb.  has  not  the 
article,  and  it  is  to  be  supplied  where  the  sense  requires  it,  the  same  as 
in  the  Greek.  Ges.,  under  £dl,  says;  "that  thou  makest  so  much  of 
him,"  citing  this  v. 

5.  Am.  Bib.  Un.,  and  set  thy  thoughts  upon  him. 

6.  Ges.,  under  rgo,  citing  this  v.,  "every  moment;"  Ital.,  at  every 
moment  thou  examinest  him. 

T.  "i.  e..  tliou  givest  me  no  breathing  space,  not  even  theleastmo- 
ment  wilt  thou  grant  me,  that  I  may  rest,"  says  Ges.,  under  bio,  citing 
this  v. 


37 

20  Have  sinned  1/  what  shall  I  do  for  thee,  O  thou 
observer  of  men  ;  why  hast  thou  set  me  for  blow  ^  to  thee, 
so  that  I  should  be  on  myself  for  burden. 

21  And  why  not  dost  thou  pardon  fault  of  me,  and  not 
dost  thoa  pass  by  ^  perversity  of  me,  for  in  short  time  in 
dust  I  shall  lie  down;  and  seekest  thou  me,^  even  not 
shall  exist  I. 


CHAPTER  Vm. 

1  And  answered  Belded  that  Shui,  and  said  : 

2  Until  when  wilt  thou  utter  these,  and  breath "  of  cir- 
cle ^  words  of  mouth  of  thee  : 

3  Whether  God  will  bend '  right ;  ^  and  whether  Al- 
mighty will  bend  straightness :  ^ 

4  Though  children  of  thee  have  sinned  against  him, 

1.  i.  e.,  If  I  have  sinned  ;  Douay  and  Ital.,  I  have  sinned;  Am.  Bib. 
Un.,  If  1  sin. 

2.  Ges.,  under  mphgo^  citing  this  v.,  gives,  blow,  hence  used,  says  he, 
of  one  on  whom  it  is  laid. 

8.  Metaphor.,  for  forgive,  says  Ges.,  under  o/Jr. 

4.  i.  e.,  if  thou  seek  me,  and  so  the  Douay  and  Ital.  Am.  Bib.  Un.,  and 
thou  wilt  seek  me. 

5.  Heb.  r«/^— breath. 

6.  i.  e.,  moving  in  a  circle:  We  say  of  one  whose  talk  amounts  to 
nothing,  he  talks,  or  argues  in  a  circle  :  The  Douay,  for  ruh  in  the  v., 
gives,  a  strong  wind ;  and  the  Ital.,  as  a  wind  impetuous  :  Am.  Bib.  Un., 
and  the  words  of  thy  mouth  be  a  strong  wind. 

7.  "Metaphor.,  for  pervert,"  says  Ges.,  under  oiit^  citing  this  v.  and 
others. 

8.  The  Heb.  word  is  mshphih ;  the  Douay  gives,  judgment ;  Am.  Bib; 
Un.,  "  will  God  pervert  right." 

9.  Heb.  tsdq^  Ges.,  straightness,  rightncss  ;  fig.,  says  he,  for,  what  is 
right;  The  Douay  here  is,  that  which  is  just :  E.  V will  pervert  jus- 
tice :  Am.  Bib.  Un.  the  same.  The  true  word  \%  justness.  There  is  not 
a  passage  in  all  scripture  vihere  justice^  in  the  sense  in  which  believers  n 
eternal  torments  understand  the  word,  is  found. 


38 

and  he  may  have  cast  them  into  hands  of  transgression  of 
them : 

5  If  thou  would st  seek  to  God,  and  to  Almighty 
wouldst  make  supplication : 

6  If  pure  and  straight  ^  thou,  even  now  he  would  watch 
over^  thee,  and  make  secure,  habitation  righteous  of  thee: 

7  And  be  beginnings  of  thee  small,  yet  latter  state  of 
thee  would  become  great  exceedingly  : 

8  For  ask,  I  pray  thee,  to  generation  former,  and  turn 
mind  to  searchings  of  fathers  of  thee  : 

9  For  of  yesterday  we,  and  do  not  know  by  experience, 
for  a  shadow,  days  of  us  on  earth : 

10  Whether  not  they  will  instruct  thee,  will  speak  they 
to  thee,  and  from  heart  of  them  will  cause  to  go  out 
words : 

11  Whether  will  grow  marsh-rush  without  marsh ; 
will  become  great,  bulrushes  without  water  : 

12  While  yet  in  greenness  of  it  not  should  it  be  plucked 
off,^  because  before  every  grass  it  is  dried  up : 

13  So  ways  of  all  who  forget  God,  yea,  hope  of  impious 
shall  perish :  ^ 

14  Who,  is  cut  off  hope'^  of  him,  yea,  house  of  spider, 
trust  of  him  : 

15  He  may  lean  upon  ^  house  of  him,'  but  not  shall  it 
endure  ;  he  may  hold  fast  on  it,  but  not  shall  it  stand  : 

1.  "  Fig.,  for  righteous,"  says  Gcs.,  under  iskr,  citing  this  v. 

2.  So  Ges.,  under  otfr,  oiling  this  v.    Douay awake  unto  thee  :  Am. 

Bib.  Un awake  for  thee. 

3.  Am.  Bib  Un.,  While  yet  in  its  greenness  and  they  cut  it  not.  Ges., 
not  should  it  be  plucked  off,  citing  this  v.  and  others,  under  ^/////^. 

4.  The  Heb.  verb  is  aM,  defined,  to  be  lost,  to  perish,  used,  says  Ges., 
of  men  and  other  living  creatures  as  perishing,  citing  Job  4  :  11  ;  Ts. 
37  :  20. 

5.  i.  e.,  says  Ges.,  under©-/////,  whose  hope  is  cut  off,  citing  this  v. 

6.  "  Metaphor.,  for,  repo^  confidence  in,"  says  Ges.,  under  s/ion,  citing 
this  v.  and  others. 

7.  Fig.,  for  oflspring,  or  wealth  ;  see  Ges.,  under  l>^ — house. 


39 

16  Green  he^  in  face  of  sun,  and  over  garden  of  him 
shoots  shall  come  forth  : 

17  Over  heaps  of  stones  roots  of  him  entwine ;  house 
of  stones  he  seeth  :  ^ 

18  Though  they  should  devour  him  from  habitation  of 
him,  and  disavow  as  to  him,  saying^  not  have  I  seen  thee  : 

19  Lo  that  man,^  rejoicing  of  way  of  him,  that  from 
dust  an  after  *  shall  sprout  forth  of  him : 

20  Lo,  God  will  not  reject  upright ;  but  not  will  he 
take  hold  on  hand  of  evil  doers : 

21  While  he  fills  of  laughter  mouth  of  thee,  and  lips  of 
thee  of  rejoicing: 

22  They  that  hate  thee  shall  be  clothed  with  shame ; 
and  habitation  of  evil  doers  not  shall  be  to  them/ 


1.  Heb.  i?2ita— (demonstrative) — the  man  who :  The  Ital  is,  But  the  man 

perfect  is  green  to  the  sun.    Am.  Bib.  Un He  in  the  face  of  the  sun 

is  green. 

2.  Used,  says  Ges,,  by  a  bold  metaphor,  of  the  roots  of  plants  which 
perceive  or  feel  stones  in  the  earth,  citing  this  v.  under  hze. 

3.  Heb.  eua. 

4.  Heb,  ahr.     The  Am.  Bib.  Un.  gives  the  v.  thus  :  Lo,  that  is  the  joy 
of  his  way :  and  from  his  dust  shall  others  sprout  up. 

5.  i.  e.,  there  shall  be  no  place  for  them. 


Eejiark  :  The  Douay,  E.  V.  and  Am.  Bib.  Un.,  word  He,  at  the  begin- 
ning of  V.  16,  makes  that  v.  and  the  three  following  verses  relate  to  the 
same  man  spoken  of  in  verses  14  and  15.  This  does  not  give  the  proper 
signification  to  the  Heb.  eua  in  verses  16  and  19,  and  makes  their  render- 
ings faulty  and  unintelligible.  The  Ital.  gives  a  different  meaning  to  v. 
16  by  inserting  "  But  the  man  perfect^''  at  the  beginning  of  it.  The  true 
rendering  of  that  part  of  this  chapter  beginning  with  v.  13,  gives  us  the 
glorious  doctrine— the  resurrection  of  the  just,  and  gives  death  as  a  final- 
ity to  evil  doers.  This  did  not  suit  the  Douay,  nor  the  E.  V.,  nor  the 
Am,  Bib.  Union. 


40 


CHAPTER  IX. 

1  And  answered  Job  and  said  : 

2  Truly  I  know  that  so  ;  and  how  can  be  just,  man 
with  God  ; 

8  If  he  should  desire  to  contend  with  him,  not  could 
he  answer  him  one  of  a  thousand  : 

4  Wise  in  heart,  and  strong  of  might,  who  has  harden- 
ed against  him  and  been  safe  : 

5  Who  taking  away  mountains  and  not  know  they ; 
who  overturneth  them  by  nostril  of  him  :  ^ 

6  Who  causing  earth  to  shake  from  place  of  it,  and 
pillars  of  it  are  broken  :  ^ 

7  Who  commands  to  sun  and  not  scatters  he  rays,  and 
round  about  stars  seals  up : 

8  Spreadeth  out  heavens  alone  of  him,  and  treads  upon 
heights  of  sea :  ^ 

9  Made  osA,*  ksil,^  and  kime^^  and  chambers  of  south  :^ 

1.  i.  e.  by  breatli — spirit — of  him:  Ges.,  under  aph — nostril,  says: 
used  for  anger,  -which  shows  itself  in  hard  breathing,  citing  Prov,  22  :  24; 
29  :  22 ;  Deut.  29  :  19  ;  32  :  22  ;  Job  36  :  13. 

2.  So  Ges.,  under /A//^,  citing  this  v. 

3.  Ges.,  under  bme — heiglit— cites  this  v.,  and  renders,  "upon  the 
fortresses  of  the  sea."  He  says  :  The  holder  of  the  fortresses  of  a  region 
has  secure  possession  of  it ;  whence,  says  he,  the  poetic  phrase,  "  he 
walked  upon,"  as,  "he  walked  upon  the  fortresses  of  the  earth,"  citing 
Amos  4:13;  Mic.  1  ;  3  ;  Dout.  33  :  29  ;  and  figuratively,  says  he,  "  upon 
the  fortresses  of  the  sea,"  citing  this  v.  in  Job  ;  and  "upon  the  fortresses 
of  the  clouds,"  citing  Isai.  14  :  14,  used,  says  he,  of  God  as  the  Supreme 
Euler  of  the  world.     He  cites  also  Deut  32  :  13  ;  Isai.  58  :  14. 

4.  Ges.  says  :  "  a  very  bright  constellation,  Ursa  Major^  (Bear  greater), 
which  we,  in  common  with  the  Greeks  and  Romans,  call  the  wain." 

5.  Ges.  says:  "  the  name  of  a  star  or  constellation,"  citing  this  v.  and 
Job  38:31  ;  Amos  5:8;  "  according  to  many  of  the  ancient  translators, 
Orion,  which  the  Orientals  call  nph'ila^  i.  e.,  the  giant."  "  They  seem  to 
have  looked  on  this  constellation  as  the  figure  of  an  impious  giant  bound 
to  the  sky  ;  whence  Job  38  :  31,  canst  thou  loose  the  bands  of  Orion?  " 

6.  Ges.  says  :  "  a  heap,  cluster,  specially  of  stars,  hence  the  Fljuiades." 

7.  Metaphor.,  for  the  most  southern  region,  says  Ges. 


41 

10  He  doeth  greatnesses  even  to  not  searching  out,  and 
wonders  even  to  not  of  number  : 

11  Lo,  he  can  pass  near  me  and  not  I  see,  and  come  on 
against  ^  and  not  I  attend  to  him  : 

12  Lo,  he  can  ravin,  who  can  hinder  him :  who  shall 
say  to  him  what  doest  thou : 

13  God,  not  should  he  turn  away  nostril  of  him,  under 
it  sink  down  helpers  of  pride : 

14  How  much  less  I,  should  I  answer  him,'  could  I 
choose  out  words  of  me  with  him  : 

15  Whom,  though  I  am  righteous,^  not  would  I  answer ; 
to  judge  of  me  would  I  make  supplication  : 

16  If  called  I  and  he  answered  me,  not  could  confide 
I  that  he  heard  and  answered  voice  of  me  : 

17  Who   in   tempest  falls   upon   me,''  and   multiplies 
wounds  of  me  without  cause : 

18  Not  gives  he  me  to  draw  breath,*  for  he  satiates  me 
of  bitternesses : 


1.  So  Ges.,  under  hlph^  citing  trJs  v.  and  Job  11  :  10. 

2.  Ges.  "How much  less  if  I  should  answer  him,"   under  aph^  citing 
this  v.,  and  Job  35  :  14  ;  Ezek.  15  :  5. 

3.  Ges.,  under  aw,  "though  I  am  righteous,"  citing  this  v. ;  Am.  Bib. 
Un.,  "though  I  be  righteous," 

4.  So  Ges.,  under /-^////z,  citing  this  v. ;  Am.  Bib.  Un.,  "For  he  dashes 
me  to  pieces  with  a  tempest." 

5.  The  Heb.  word  here  is  ruh — breath  :  For  itih  in  the  v.  the  Douay 
gives  spirit^  thus,  "  He  alloweth  not  my  spirit  to  rest ; "  The  Ital.  is : 

He  not  me  permitteth  to  take  breath  ;  Am.  Bib.  Un He  will  not  suflfer 

me  to  recover  my  breath:  Ges.,  under  r«/z— breath,  citing  this  v.,  ren- 
ders, "to  draw  the  breath  ;  "  and  under  shub  he  cites  Euth  4  :  15,  where 
the  Heb.  is  :  And  he  will  be  to  thee  for  renewer  of  nphsh — breath  :  Douay 

to  comfort  the  soul :  Ital for  to  restore  the  a// /wa— breath  :  And 

in  Lament.  1  :  11, 16,  19,  the  Heb.  is  "draw  nphsJi'''  breath:  Douay to 

relieve  the  soul  :  Ital to  restore  the  a;«';«a— breath  :  E.  V relieve 

the  soul.  And  1  Sam.  30 :  12,  the  Heb.  is,  come  back  ruh — breath — of  him ; 
Douay  and  E.  V.,  spirit.     And  in  Judges  15  :  ID,  the  Heb.  is,  came  back 

ruli — breath  of  him  :  Ital he  returned  to  life  :  Douay he  refreshed 

his  spirit:  E.  V his  spirit  came  again,  and  he  revived,  (i.  e.)  lived 

4 


42 

19  If  as  to  strength,  strong  he^  lo,  but  if  as  to  right 
who  will  cite  me  :  ^ 

20  Though  should  speak  what  is  right  mouth  of  me 
he  would  declare  me  guilty ;  ^  upright  I  he  would  pervert 
me:' 

21  Perfect  I,  not  should  I  get  to  know  breath  ^  of  me, 
I  should  despise  life^  of  me: 

22  One  it,  therefore  said  I,  perfect  and  wicked  he  con- 
sumes : 

23  If  scourge  kill  suddenly,  at  calamity  of  innocent  he 
can  mock : 

24  Earth  is  given  into  hand  of  wicked ;  faces  of 
judges  ^  of  it  he  covers  ;  if  not  so,  who  is  it : ' 

again.  And  in  Ps.  19  :  8,  E.  V.,  v.  7,  the  Heb.  is,  restoring  the  t?phsh — 
breath  :  Ital it  restores  the  anima — breath  :  Douay Ps,  18  :  8,  con- 
verting souls:  E.  V converting  the  soul.     To  draw  back  one's  nphsh 

— breath — is  a  figure  for,  to  refresh  him,  Ges.,  under  shuu 

1.  So  Ges.,  under  /W,  citing  this  v.,  or  call  on  me  to  plead,  says  he. 

2.  So  Ges.,  under  oqsh^  citing  this  v. 

3.  Ges.  says:  Metaphor.,  to  pervert  any  one,  in  a  forensic  sense,  is 
equivalent  to  pervert  or  wrest  his  cause,  citing  this  v.,  and  rendering, 

*W//zc«<f/z  I  were  upright  God  yfovXdi  pervert  my  cause:  Douay my 

own  mouth  shall  condemn  me he  shall  prove  me  wicked  :  Ital my 

mouth  me  would  condemn,  though  I  were  perfect,  it  (i.  e.  the  mouth)  me 

would  declare  guilty:  Am.  Bib.  Un Though  I  were  righteous,  my 

own  mouth  would  condemn  me,  if  I  were  perfect,  he  would  show  me  per- 
verse. The  he^  in  the  Douay,  and  Am.  Bib.  Un.,  ofthe  last  clause  of  the 
v.,  plainly  means  God,  and  shows  that  "my  own  mouth  would  condemn 
me,"  in  the  first  clause  is  wrong ;  Ges.  is  clearly  right  in  not  making  Job 
say,  his  own  mouth  would  condemn  him.  Many  preceding  verses  show 
that  he  would  not  say  that ;  he  insists  continually  on  his  integrity.  In 
the  Heb.,  mouth  is  said  to  speak,  and  tongue  is  said  to  speak,  &c.  It  is 
poetical. 

4.  The  Heb.  is,  nphsh — breath — of  me,  (i.  e.  myself) :    Ges.,   under 

nphsh^  ioxnhpsh  of  me — breath  of  me,  gives  myself:  The  Ital.  here  is 1 

would  not  know  myself:  Douay my  soul  shall  be  ignorant  of:  E.  V. 

yet  would  1  not  know  my  soul :  Am.  Bib.  Un 1  should  take  no 

thought  for  myself. 

5.  The  Heb.  word  for  life  is  hie;  life  is  often  wrongly  given  in  E.  V. 
for  «//zj/z— breath.     For  nphshi^  see  note  1  to  Job  6  :  7. 

6.  Or  rulers. 

7.  Metaphor.,  says  Ges.,  under  ksut^  "covering  of  the  eyes,"  equiva- 


43 

25  And  days  of  me  swift  above  runner  ;  they  are  fled 
away  ;  not  have  seen  good  : 

26  They  have  passed  by  like  vessels  of  reed  ;  ^  as  eagle 
dashes  on  prey : 

27  If  say  I,  I  will  forget  quarrel  ^  of  me,  I  will  leave  off 
face  of  me  ^  and  will  be  cheerful : 

28  I  am  provoked  of  all  pains  of  me  ; "  I  know  that  not 
wouldst  thou  declare  rae  innocent : 

29  I,  have  I  an  unrighteous  cause ;  ^  why  then  in  vain 
do  I  labour : 

30  Though  I  should  wash  me  in  water  of  snow,  and 
cleanse  in  purity  ®  hands  of  me  : 

31  After   that,   in   shht '   thou    wouldst   dip   me,  and 
would  abhor  me  garments  of  me  : 


lent,  says  he,  to  a  gift  of  appeasing  to  any  one,  that  he  may  shut  his  eyes 
to,  i.  e.  says  he,  connive  at  something  reprehensible  ;  or  a  present  given 
to  obtain  pardon,  a  mulct.  He  says :  "so  is  to  be  understood  Gen.  20  :  16, 
■which  has  a  good  deal  troubled  interpreters."  He  renders  it,  "  Behold 
this  ( the  gift  of  a  thousand  shekels )  is  to  thee  a  mulct  for  all  things, 
which  have  happened  to  thee,  and  before  all  men."  He  says  the  Septua- 
gint  gives  the  meaning  correctly,  but  has  either  been  neglected  or  mis- 
understood. He  says :  several  interpreters  have  taken  it  to  be  a  vail. 
The  Am.  Bib.  Un.  gives,  "the  face  of  its  judges  he  vails." 

1.  Douay as  ships  carrying  fruit. 

2.  So  Ges.,  urder  shih^  citing  this  v. 

3.  For  sad  countenance,  saysTGes.,  under //z«^,  citing  this  v.  and  1 
Sam.  1  :  18  ;  Douay I  change  my  face,  and  am  tormented  with  sor- 
row ;  Am.  Bib.  Un I  will  change  my  aspect,  and  be  joyous. 

4.  Pains  of  body,  says  Ges.,  under  otsbt^  citing  this  v. 

5.  So  Ges,,  under  rsho^  citing  this  v. 

6.  The  Heb.  word  here  is  br^  purity,  and  Ges.  cites  under  it  this  v., 
and  Job  22  :  30  ;  Ps.  18  :  21,  25  ;  cleanness  of  hands  being'put  figuratively 

for  innocency,  says  he.     The  Douay  is and  my  hands  shall  shine  ever 

Boolean;  Ital and  clean  my  hands  with  soap  ;  Am.  Bib.  Un and 

cleanse  my  hands  with  lye. 

7.  Especially  the  sepulchre,  grave,  says  Ges.,  citing  this  v.  and  Job  17  : 
14 ;  33  :  18,  24,  28,  SO  ;    Ps.  30  :  10,  E.  V.  v.  9  ;    Ps.  55  :  24,  E.  V.  v.  23  ; 

The  Douay  is Yet  thou  shalt  plunge  me  in  filth.     Ital plunge  me 

in  z.  fossa,  defined,  ditch,  trench,   grave.     Am.  Bib.  Un then  thou 

wilt  plunge  me  into  a  pit. 


44 

32  For  not  man  as  I  should  answer  him,  entering  with 
him  into  what  is  right :  ^ 

33  Not  exists  between  us  one  having  power  to  lay  hand 
on  both  of  us  : 

34  Let  him  turn  aside  from  upon  me  rod  of  me/  so  that 
terror  of  him  not  may  frighten  me  : 

34  I  would  speak,  and  not  would  fear  him,  for  not  so  I 
with  myself:' 


CHAPTER  X. 

1  Loathes  breath  *  of  me  life  of  me ;  I  will  let  loose 
upon  me  complaint''  of  me;  I  will  speak  in  bitterness  of 
breath  ^  of  me  : 

2  I  will  say  to  God,  do  not  thou  condemn  me,  make 
me  to  know  why  thou  contendest  with  me : 

3  Whether  good  to  thee  that  thou  shouldst  oppress, 
that  thou  shouldst  despise  work  of  hands  of  thee,  and 
upon  counsel  of  wicked  give  light : 

4  Whether  eyes  of  flesh  to  thee,  whether  as  seest  man 
thou  seest: 

1.  ital For  ho  not  is  a  man  as  avt  I,  that  I  him  should  answer,  and 

tJiat  we  should  come  together  in  judgment.     Am.  Bib.  Un the  same. 

The  Douay  is For  I  shall  not  answer  a  man  that  is  like  myself;  nor 

one  that  may  be  heard  equally  with  me  in  judgment. 

2.  Ges.,  under  shbth,  citing  this  v.,  says  :  rod  is  metaphorically  used  of 
calamities  sent  by  CTod. 

3.  Ges.,  citing  this  v.  under  <?w— with,  renders,  not  so  am  1  with  my- 
self, i.  e.  says  he,  my  mind  is  not  such  within  me,  namely,  that  I  should 
fear ;  The  Ital.  is ....  in  myself :  Am.   Bib.  Un ....  in  myself. 

4.  lleb.  nphsh;  sound  it  with  mouth  in  two  syllabi es—<r«-//^j;i,  drawing 
in  en  and  breathing  oyxX^phsh;  the  two  sounds  express  breath:  breath  of 
me  is  poetical  for  /.•  Douay.... My  soul  is  weary  of  my  life :  Am.  Bib. 
Un the  same. 

5.  •'  Metaphor.,  says  Ges.,  under  ozb,  citing  this  v.,  i.  e.  says  ho,  I  will 
let  loose  as  it  were  the  rein.«>,  I  will  not  restrain  it. 

6.  Heb.  nphsh\  "Metaphor,  for,  in  sadness,"'  says  Ges.,  under  mre. 

\ 


45 

5  Whether  as  days  of  man  days  of  thee :  whether  years 
of  thee  as  days  of  man  : 

6  That  thou  shouldst  seek  for  perversity  of  me,  and  for 
fault  of  me  shouldst  search  : 

7  On  knowledge  of  thee  ^  that  not  am  I  wicked,  and 
not  exists  from  hand  of  thee  deliverer : 

8  Hands  of  thee  fashioned  me  and  made  me  wholly 
round  about,  and  wilt  thou  give  me  up  to  destruction  : ' 

9  Remember,  I  pray  thee,  that  as  clay  thou  madest  me, 
and  to  dust  thou  wilt  return  me  : ' 

10  Whether  not  as  milk  thou  pouredst  me  out,  and  as 
cheese  thou  curdledst  me  : 

11  Skin  and  flesh  hast  put  on  me,  and  with  bones  and 
and  sinews  hast  interwoven  me  : 

12  Life  and  desire  thou  hast  created  with  me,  and  hast 
charged  to  care  of  thee  breath  *  of  me : 

13  And  these  hast  thou  hid  in  heart  of  thee ;  I  know 
that  this  with  thee  :^ 

14  Have  sinned  I,  then  thou   wilt  keep^  for  me,  and 
and  from  guilt  of  me  will  not  absolve  me  : 


1.  "Although  thou  knowest,"  says  Ges.,  citing  this  v.  under  oL 

2.  So  Ges.  under  i>lo,  citing  this  v.,  and  Job  2;  3 ;  Isai.  49  :  19 ;  Hab. 
1  :  13  ;  Am.  Bib.  Un and  yet  thou  dost  destroy  me: 

3.  The  Douay,  and  Ital.,  rightly  so  have  it ;  Am.  Bib.  Un and  wilt 

thou  bring  me  to  dust  again  ? 

4.  Heb.  ri/k:  The  Douay,  the  E.  V.  and  the  Am.  Bib.  Un.,  give  spirit 
for  ruk  here  ;  The  Ital.  is,  and  thy  care  has  guarded  my  spirifo— {from 
the  Lathi  spiriftis— breath)  :  Graglia's  Eomish  Ital.  Diet.,  for  spirifo^ 
gives,  spirit,  soul,  ghost,  showing  that  these  three  words  mean  the  same 
thing.  And  the  distinguished  Bishop  Hobart,  since  deceased,  in  a 
"  Dissertation  "  by  him,  says,  they  all  mean  the  same.  And  so  they  do  : 
they  all  mean  breath.  But  Hobart  says,  they  each  mean,  the  spirit,  soul, 
ghost,  that  goes  to  Episcopacy's  intermediate  place,  both  good  and  bad 
ghosts.     See  "  The  Theology  of  the  Bible"  by  Halstcd,  page  117. 

5.  Ital I  know  that  this  was  with  thee. 

6.  i.  e.  "keep  (punishment),"  says  Ges.,  urtderj/^wr,  citing  this  v.  For 
"Have  sinned  I,"  the  Douay  and  Ital.  rightly  give,  "If  I  have  sinned." 
Am.  Bib.  Un K  I  sin. 


46 

]  5  If  wicked  I,  woe  to  me  ;  and  righteous  I,  not  can  I 
lift  up  head  of  me/  filled  of  shame  and  of  seeing  of  afflic- 
tion of  me  : 

16  And  should  it  raise  itself  up,^  as  lion  thou  wouldst 
hunt  me,  and  turning  about  wouldst  show  thyself  wonder- 
ful in  strength  upon  me  : 

17  Thou  wouldst  renew  testimonies '  of  thee  against 
me,  and  wouldst  increase  anger  of  thee  with  me  ;  changes 
and  hosts  against  me/ 

18  Then  why  from  womb  didst  thou  bring  me  forth,  I 
should  have  breathed  out,®  and  eye  not  would  have  seen 
me: 

19  Like  as  not  had  been  ^  I,  I  should  have  been  ;  from 
womb  to  grave  I  should  have  been  borne. 

20  Whether  not  few,  days  of  me  :  Let  him  let  alone ; '' 
let  him  take  ^  from  me,  that  I  may  be  made  cheerful  a  little 
while : 

21  Before  that  I  shall  go  and  not  shall  return,  to  land 
of  darkness  and  shadow  of  death :  ^ 


1.  i.  e.  be  cheerful,  says  Ges.,  under  nsha^  citing  this  v. 

2.  i.  e,  his  head. 

3.  Properly  says  Ges.,  "what  testifies." 

4.  Ges  ,  under  kliphe^  citing  this  v.,  renders,  "changes  and  hosts  are 
against  me,"  i.  e.  says  he,  hosts  fight  against  me  continuously  succeeding 
one  another, 

5.  From  the  Heb.  verb  ghuo — to  breathe  out,  (the  meaning  of  it  ia 
shown  by  the  sounds  of  it) :  The  Douay  is '•  0  that  I  had  been  con- 
sumed ;  Ital I  there  should  have  been  spirato — breathed  out ;  E.  V. . . 

"  0  that  I  had  given  up  the  ghost ;  "  Am.  Bib.  Un "I  should  have 

died."  The  Ital.  uses  the  right  word  here.  The  Douay  does  not  deal  in 
ghosts  at  all,  it  uniformly  avoids  the  word.  And  the  Am.  Bib.  Un.  fol- 
lows the  example  of  the  Douay  in  never  using  the  word.  It  was  too 
plain,  (and  too  dangerous  to  their  system),  W2i\.  ghost  maaus  3reai/i.  The 
Am.  Bib.  Un.  here  substitutes  died,  for  breathed  out ;  whereas  in  the  Heb. 
they  are  two  different  words,  and  mean  different  things  ;  mut  is  the  Heb. 
verb  for  to  die  ;  audi  ghuo  is  the  Heb.  verb  for  ^o  breathe  out. 

6.  i.  e.  not  had  existed  I. 

7.  So  Ges.,  under  /z^/,  citing  this  v.  and  Job  7:16;  Exod.  14  :  12. 

8.  "  Ellipsis,  the  hand,''''  says  Ges,,  under  shit,  citing  this  v. 

9.  Ges., under /^/ — shadow,  says:  compare  Latin  umbra.     For  umbra^ 


47 


22  Land  of  darkness  such  as  darkness  thick,  of  shadow 
of  death  and  not  order,  and  giving  light  like  darkness 
thick. ' 


Anlhon's  Latin  Diet,  gives  "  a  shade,  shadow,"  Plural,  says  he,  "the 
shades  of  departed  souls  in  the  infernal  regions,"  citing  Suetonius;  as 
also,  says  he,  of  one  departing  spirit,  citing  Ovid.  Of  course  Anthon 
could  not  omit  to  give  us  the  meaning  of  the  shades  in  the  Eoman  mythol- 
ogy, from  Eoman  authors.  And  the  reader  will  observe  that  Anthon 
here  gives  soul  and  spirit  as  meaning  the  game,  thus,  the  shades  of  de- 
parted souls,  and,  the  shade  of  a  departed  spirit. 

1.  Douay "and  no  order,  but  everlasting  horror  dwelleth;"  very 

good  Komanism. 


Note. — For  the  Latin  nmbra^  the  Ital.  is  ombra :  for  which  Graglia's 
Eomish  Ital.  Diet,  gives,  "  shadow,  shade,  gho.st,  spirit."  We  thus  see 
how  the  Papacy — the  Apostacy  and  its  priests — availed  themselves  of 
Eoman  mythology  in  support  of  their  dogma— the  immortal  spirit. — soul, 
ghost,  shade  ;  a  doctrine  condemned  by  the  first  reformers.  A  council  of 
the  Lateran,  held  A.  D.  1513,  under  Pope  Leo  X,  pronounced  the  immor- 
tality of  the  soul  an  article  of  Christian  faith.  It  was  denied  by  the 
Aristotelian  school :  but  the  "  Pope  came  in  with  his  baton  of  infalli- 
bility, and  at  once  decided  the  controversy  by  the  dictum  of  spiritual 
authority."  The  following  is  a  translation  of  the  canon  enacted  at  that 
Council :  "Whereas,  in  these  our  days,  some  have  dared  to  assert  con- 
cerning the  nature  of  the  reasonable  soul,  that  it  is  mortal,  or  one  and  the 
same  in  all  men,  and  some  rashly  philosophizing,  declare  this  to  be  true, 
at  least  according  to  philosophy.  We,  with  the  approbation  of  the  sacred 
Council,  do  condemn  and  reprobate  all  those  who  assert  that  the  intellect- 
ual soul  is  mortal,  or  one  and  the  same  in  all  men,  and  those  who  call 
these  things  in  question  ;  seeing  that  the  soul  is  not  only  truly,  and  of 
itself,  and  essentially  the  form  of  the  human  body,  as  is  expressed  in  tho 
canon  of  Pope  Clement  the  Pifth,  published  in  the  General  Council  of 
Vienna,  butlikewi.se  immortal,  and  according  to  the  number  of  bodits 
into  wliich  it  is  infused,  is  singularly  muliipliable,  multiplied,  and  to  be 
multiplied.  And  seeing  that  truth  never  contradicts  truth,  we  determine 
every  assertion  which  is  contrary  to  revealed  truth,  to  be  false;  and  we 
strictly  inhibit  all  from  dogmatising  otherwise,  and  we  decree  that  all 
who  adhere  to  the  like  erroneous  assertions,  shall  be  shunned  and  pun- 
ished as  heretics." 


48 

Luther  thus  ironically  responded  to  the  decree,  "I  permit  the  Pope 
to  make  articles  of  faith  for  himself  and  his  faithful,  such  as  the  soul  is 
the  substantial  form  of  the  human  body, — the  soul  is  immortal, — with  all 
those  monstrous  opinions  to  be  found  in  the  Eoman  dunghill  of  decre- 
tals." And  Tyndale,  the  fellow  reformer  with  Luther,  declares,  "that 
they  were  heathen  and  fleshly  doctrines  ;  "  and  he  says  :  "And  because 
the  fleshly  minded  Pope  consenteth  unto  the  heathen  doctrine,  therefore 
he  corrupteth  the  scripture  to  establish  it."  And  Tyndale  says:  "In 
putting  departed  souls  in  heaven,  hell,  and  purgatory,  you  destroy  the 
the  arguments  wherewith  Christ  and  Paul  prove  a  resurrection.'' 

How  many  in  Christendom  know  that  the  dogma — inherent  immortal- 
ity— was  established  by  a  decree  composed  of  such  stuff?  Well  might 
the  Eev.  J.  Panton  Ham,  of  Bristol,  England,  say:  "  Behold,  ye  assert- 
ers  of  your  own  inherent  immortality,  the  worthy  nursing  father  of  your 
faith  !  Worthy  patron  of  a  pagan  progeny  !  Let  it  be  registered  as  the 
genuine  genealogy  of  a  fundamental  doctrine  of  modern  British  Christen- 
dom, that  the  Pagan  Plato  was  its  father,  and  the  profligate  Pope  Leo  its 
foster-father.  Born  and  bred  by  the  Pagan  philosophy,  and  the  protege 
of  popery,  this  notion  of  the  soul's  immortality  has  become  a  pet  dogma 
of  popular  Protestantism,  which,  with  a  strange  forgetfulness  of  its  low 
lineage,  openly  declares  it  to  be  the  honorable  offspring  of  a  true  ortho- 
doxy." There  is  no  such  language  in  the  Bible  as  we  hear  from  the 
pulpits, — immortal  soul, — immortal  spirit,  &c.  A  purse  of  100  guineas 
is  offered  in  England,  to  any  one  who  will  find  any  such  language  in  the 
Bible  ;  and  yet  99  of  every  100  believe  that  the  Bible  is  full  of  such  lan- 
guage. The  same  writer  says :  "  The  philosophy  of  Luther  led  Tg$  to 
conceive  of  a  human  soul  as  a  distinct,  but  not  an  immortal  subsistence. 
He  embraced  and  taught  the  sleep  of  the  soul,  and  continued  in  that  be- 
lief to  the  close  of  his  life."  It  is  no  wonder  that  having  been  a  papist, 
he  should  have  some  such  notion. 

The  same  writer  says  :  "  It  was  during  the  pontificate  of  this  Leo  that 
Luther  visited  Rome,  and  where  the  licentiousness  of  the  papal  court  and 
clergy  so  astonished  and  disgusted  him,  that  from  that  time  his  rever- 
ence for  the  Pope  was  completely  and  for  ever  destroyed." 


CHAPTER  XI. 

1  And  answered  Zophar,  that  Nomti,  and  said : 

2  Whether  multitude  of  words  not  should  be  answer- 
ed, and  whether  man  of  lips  ^  should  be  accounted  just : 

1.  Heb.,  plural  of  shj>/te— lip  :   Douay.   . .a  man  full  of  talk:  Am.  Bib. 
Un a  man  of  talk. 


49 

3  Because  of  thee  should  men  keep  silence ;  and  shalt 
thou  deride  and  not  there  be  putting  to  shame : 

4  For  thou  hast  said,  pure,  doctrine  of  me,  and  pure  I 
have  been  in  eyes  of  thee : 

5  But  indeed  who  will  give,^  God  would  speak  and 
open  lips  ^  of  him  with  thee  :  ^ 

6  And  would  show  to  thee  hidden  things  of  wisdom ; 
for  double  folds  to  wisdom  ;  *  and  know  that  has  forgot 
for  thee,  God,  of  iniquity  of  thee  : 

7  Whether  secret  recesses  of  God  thou  canst  come  to ; 
whether  to  perfection  of  Almighty  thou  canst  come  : 

8  Heights  of  heavens,  what  canst  thou  do  ;  deep  more 
than  grave,^  what  canst  thou  know  : 

9  Long  more  than  earth,  measure  of  it,  and  breadth  of 
it  more  than  of  sea  : 

10  If  he  come  on  against  ^  and  shut  over '  and  gather 
together,  then  who  will  turn  him  : 

11  For,  himself,^  he  knows  men  of  wickedness,  and  sees 
iniquity,  and  should  he  not  regard  it : 

12  But  man  hollow,^  void  of  understanding,  and  foal  of 
wild  ass  man  is  born :  " 

1.  For  oh  that. 

2.  The  same  Heb.  word  as  in  v.  2  ;  The  Douay  here  has,  Ups ;  Am. 
Bib.  Un.,  lips. 

3.  Douay to  thee  :    Ital with  thee:    Am.  Bib.   Un against 

thee. 

4.  Ges.,  under  kphl^  "for  God's  wisdom  has  double  folds,"  i.  e.,  says 

he,  is  complicated,  inexplicable:   Douay that  his  law  is  manifold  : 

Am.  Bib.  Un how  manifold  is  understanding. 

5.  Heb.  shaul :  Douay deeper  than  hell :    E.  V than  hell :  Am. 

Bib.  Un than  the  under-world. 

6.  i.  e.  hostilcly,  says  Ges.,  under  ///^/z,  citing  this  v.  and  Job  9  :  11. 

7.  Ges.,  under  j^r,  gives,  shut  over,  namely,  says  he,  a  subterranean 
prison,  citing  Job  12  :  14 ;  (by  subterranean  prison  he  no  doubt  means 
the  grave) :  The  Am.  Bib.  Un.  of  the  v.  is.  If  he  pass  by,  and  shall  ap- 
prehend, and  call  an  assembly,  who  will  answer  him  ? 

8.  Heb.  e7^a. 

9.  Metaphor.,  says  Ges.,  empty,  foolish,  citing  this  v.  under  nii  ;  and 

10.  under  /^3,  citing  this  v.,  he  gives,  and  man  is  born  like  a  wild  ass's 


50 

13  If  thoa  make  straight  heart  of  thee,  and  spread  out 
to  him  hands  of  thee: 

14  If  wickedness  in  hand  of  thee,  make  it  go  away  far 
from  thee,  and  not  shalt  thou  let  dwell  in  tents  of  thee 
iniquity : 

15  So  that  then  thou  canst  lift  up  face  of  thee  far  off 
from  spot,  ^  and  thou  shalt  be  a  casting,  "^  and  not  shalt 
thou  fear  : 

1 6  For  thou  vexation  shalt  forget,  as  waters  passed  on 
thou  shalt  remember ; 

17  And  above  midday  ^  shall  arise  life ;  covered  with 
darkness,  as  dawn  ^  shalt  thou  be  : 


colt,"  signifying  says  he,  the  imbecility  and  dullness  of  the  human  un- 
derstanding when  compared  with  the  divine  wisdom. 

1.  Figuratively,  says  Ges.,  for,  without  spot. 

2.  Ges.,  under  itsq— to  be  cast  from  metal,  citing  passages :  Metaphor., 
says  he,  for  firm,  fearless,  citing  this  v. :    Douay.. .  .and  thou  shalt  be 

steadfast,  and  shalt  not  fear :  Am.  Bib.  Un the  same.   We  say,  a  man 

of  cast  iron. 

3.  Metaphor.,  for  great  happiness,  says  Ges.,  under  tserhn^  citing  this 
v.,  and  Ps.  37  :  6. 

4.  Heb.  hqr :  Ges.,  under  ouph  fenders,  '•'■  although  ??ow  covered  with 
darkness,"  i.  e.  says  he,  pressed  down  by  calamity,  soon  shalt  thou  be  as 
the  morning;  "  unless,  says  he,  it  be  preferred  to  read  with  three  manu- 
scripts, touphe — darkness  shall  be  as  morning."  I  do  not  think  that  three 
manuscripts  out  of  the  great  number  of  manuscripts  can  take  away  the 
beauty  and  sublimity  of  the  verse  :  The  E.  V.  is  better:  thou  shalt  be  as 

the  morning :  Ital thou  shalt  be  like  to  the  morning  :  Douay thou 

shalt  rise  as  the  day-star :  The  Latin  word  used  here  is  Lucifer,  light- 
bringer— from  lux — light,  genitive  lucis^  and  fero—lo  bring  :  The  Heb. 
word  for  which  the  Latin  Lucifer  \s  given  is  eill^  defined  by  Ges.,  "bright- 
star,  i.  e.  Lucifer: "  The  Greek  has  two  words  for  it,  phosphoros  and  eos^ 
phoros :  phosphoros  is  defined  by  the  Ilederci  Lexicon  (which  renders 
Greek  into  Latin,)  '7//r//"^r— light  bringing  ;  phosphoros  ;  star  of  Venus 
rising  before  the  sun;  phosphoros  aster^  light  bringing  star),  Lucifur." 
Liddell  and  Scott's  Greek  Lexicon  defines  phosphoros^  "the  light  bringer, 
Latin  Lucifer,  i.  e.  the  n)orning  star."  And  Donnegau's  Greek  Lexicon 
^^'riVit^ phosphoros^  the  morning  star,  Lucifer.  Phosphoros  is  compounded 
of  the  Greek  phos — light,  and  phero— to  bring.  The  Greek  eosphoros  is 
compounded  oieos — dawn,  and  phero — to  bring  :  It  is  defined  in  Liddell 


51 

18  And  thou  shalt  be  secure,  for  there  will  be  hope ; 
yea,  ashamed  ^  thou,  in  tranquility  shalt  thou  lie  down  : 

19  And  thou  shalt  lie  down  and  none  making~afraid ; 
shall  stroke  face  ^  of  thee,  many  : 

20  But  eyes  of  wicked  shall  waste  away,  and  refuge 
perish  from  them,  and  hope  of  them,  breathing  out  the 
breath  :^ 


and  Scott's  Greek  Lexicon,  "the  morning  star,  Latin  Lucifer;"  in  my- 
thology, son  of  As frae us  and  Aurora — defined  by  Anthon,  morning  dawn, 
break  of  day :  and  eosphoros  is  defined  in  Donnegan's  Gr.  Lex.,  the  Har- 
binger of  day,  Lucifer  :  And  Lucifer  is  defined  in  Anthon's  Latin  Diet., 
"the  Planet  Venus,  the  morning  star,"  citing  Cicero  :  according  to  fable, 
says  Anthon,  a  son  of  Aurora,  citing  Ovid:  Metonymy,  says  he,  the  day, 
tres  luciferos  (three  lucifers),  citing  Ovid. 

And  now  shall  I  be  believed  when  I  tell  the  reader  that  Noah  Webster, 
in  his  Diet.,  defines  Lucifer,  "  the  Planet  Venus  ;  Satan :  "  thus  adopting 
the  Papacy's  devil,  horns,  tail,  and  hoofs,— Milton's  devil  that  fell  "nine 
days  and  nights"  into  the  horrid  pit.  Webster  did  not  get  Satan  as  an 
additional  definition  of  Lucifer,  the  planet  Venus,  from  any  Diet.  He 
either  took  it  from  Popery,  or  from  Milton's  Paradise  Lost,  called  by 
Prof.  Draper,  a  Manichean  poem.  The  Manichees  were  a  sect  who  be- 
lieved in  the  absurd  notion  of  the  existence  of  two  supreme  principles 
one  good,  and  the  other  evil.'  Milton's  Paradise  Lost  did  untold  injury. 
Fortunately  for  the  world  he  lived  long  enough  to  write  his  work  entitled 
"  A  Treatise  on  Christian  Doctrine,"  which  was  published  after  his 
death,  and  which  took  from  the  Satan  of  his  Paradise  Lost  his  ''  occupa- 
tion" (and  of  course  his  existence),  by  proving  that  there  are  no  such  en- 
tities, or  rather  non-entities,  as  the  Papacy's  souls,  spirits,  ghosts,  shades. 
I  have  lately  learned  with  pleasure,  that  another  edition  of  that  Treatise 
is  about  to  be  published  in  England. 

1.  (Note  to  11  :  18.) 

Ges.  under  hphs,  citing  this  v.,  renderg   "  now  thou  art  ashamed,  after-' 
wards  thou  shalt  dwell  in  tranquility." 

2.  Used  of  flattering  a  king  or  noble,  says  Ges.,  under  hle^  citing  this 

V.     Douay and  many  shall  entreat  thy  face  ;   Am.  Bib.  Un yea, 

many  shall  make  their  court  to  thee. 

3.  Heb.  mphk  nphsh — breathing  out  the  breath:  Douay and  their 

hope  the  abomination  of  the  soul  /  Ital their  only  hope  shall  be  of  to 

render  the  jr/ZW/c? — breath;  E.  V and  their  only  hope  shall  be  as  the 

giving  up  of  the  ghost ;  Am.  Bib.  Un and  their  hope  it  is  the  breath- 
ing out  of  life.  "Why  did  the  Am.  Bib.  Un.  give  life^  instead  of  breathy 
for  the  Heb.  nphsh — breath — in  the  v.  ?    What  can  be  breathed  out  but 


52 

CHAPTER  XII. 

1  And  answered  Job  and  said: 

2  It  is  true  that^  ye  are  the  people,''  and  with  you  will 
die  wisdom: 

3  Also  to  me  heart '  as  well  as  you ;  not  fall  I  *  with 
you,  and  with  whom  are  not  such  as  these: 

4  Derision  to  companion  of  him  I  am  become  who  call 
to  God  and  he  answers  him :  is  laughed  at  the  upright 
perfect: 

5  Torch  of  contempt  ^  in  thoughts  of  the  living  at  ease, 
as  a  weapon  aimed  at  one  tottering  of  foot: 


breath  ?  Life  and  breath  are  two  diflfereut  words.  The  Ileb.  word  for 
life  is  hi,  and  the  Heb.  word  for  breath  (Douay,  and  E.  V.,  so  often  soul,) 
is  nphsh.  In  this  v.,  two  appropriate  words,  mphh  nphsh — breathing  out 
the  breath,  are  used  to  express  what  in  other  passages  is  expressed  by 
the  single  Heb.  verb  ^htio — to  breathe  out :  so  that  the  E.  V.  itself  proves 
that  its  phrase  "give  up  the  ghost"  means,  give  up  the  breath.  And  in 
Jer.  15  :  9,  the  Heb.  uses  two  appropriate  words,  ttphh  tiphsh — breathed 
out  the  breath  ;  and  there  also  the  E.  V.  gives  "she  hath  given  up  the 
ghost."  But  the  Am.  Bib.  Un.  never  uses  the  word  ghost.  I  can  see 
no  better  reason  for  this  than  what  must*  have  influenced  the  Douay 
translators  in  avoiding  the  word^^(?j'/,  namely,  that  if  they  used  it  at  all 
they  must  use  it  wherever  the  Heb.  verb  ^huo  occurs  ;  and  that  would 
prove  beyond  controversy,  that  ^host  means  breath,  and  that  the  Heb. 
nphsh  means  breath.  In  Brown's  Bible  by  the  Patersons  there  is  a  mar- 
ginal note  to  "the  giving  up  the  ghost"  in  the  E.  V.  of  Job  11  :  20,  thus, 
"or  apuff  of  breath."  The  last  breath  is  an  exspiration— outbreathing, 
and  it  goes  out  with  something  of  a  puff.  And  Graglia's  Ital.  Diet,  for 
spirito,  gives,  soul,  spirit,  ghost.  What  better  proof  could  be  asked,  that 
those  words  all  mean  the  same  thing,  namely,  breath? 

1.  So  Ges.,  under  atmim,  citing  this  v. 

2.  Under  om  Ges.  cites  this  v.  again,  and  renders,  "surely  ye  are  the 
whole  human  race  ;  "  spoken  says  he  in  bitter  irony. 

3.  "The  faculty  of  thinking,"  "  understanding,"  says  Ges.,  under  Ibb, 
citing  this  v.,  and  he  renders,  "  I  also  have  understanding  as  well  as 
you." 

4.  i.  e.  says  Ges.,  under  »/^/,  citing  this  v.,  I  am  not  inferior  to  you. 

5.  "A  torch  despised,"  says  Ges,,  under  Iphid,  citing  this  v.,  i.  e.,  says 
he,  a  torch  cast  aside  because  of  its  having  ceased  to  give  light,  an  image, 
says  he,  for  a  man  formerly  highly  esteemed,  but  now  low  and  despised; 


53 

6  Are  secure  tents  of  oppressors,  and  securities  ^  to 
them  that  provoke  to  anger  God,  to  who  carry  God  in 
hand  of  them  :^ 

7  But  indeed  ask,  I  pray  thee,  beasts,  and  they  will 
teach  thee,  and  winged  of  these  heavens,^  and  they  will 
tell  thee: 

8  Or  speak  to  earth  and  it  will  teach  thee,  yea,  shall 
recount  to  thee  fishes  of  the  sea: 

9  Which  not  knoweth  among  all  these  ^  that  hand  of 
Jehovah  wrought  this: 

10  Who  in  hand  of  him  breath  ^  of  every  living  thing, 
and  breath  ^  of  every  flesh  of  man : 


^^^^       compare,  says  he,  Isai.  7:4;  14  :  19  :  The  verse  in  the  Am.  Bib,  Un,,  is, 
'^^'''^'■^^  There  is  joem  for  misfortune,  in  the  thought  of  the  secure,  ready  for 
those  who  waver  in  their  stops. 

1.  "i.  e.  secure  tranquility,"  says  Ges.,  under  bthhut^  citing  this  v. 

2.  "  Who  carries  his  God  in  his  hand,"  says  Ges.,  under  bua,  citing 

this  V.     Ital "  into  whose  hands  he  makes  fall  that  which  they  desire  : 

Am.  Bib.  Un "  he  into  whose  hands  God  bringeth  :  Douay sub- 
stantially the  same,— a  plain  misapprehension  wholly  unsuited  to  context. 

3.  Ital and  the  birds  of  heaven:  Douay and  the  birds  of  the  air  ; 

E.  V and  the  fowls  of  the  air;  Am.Bib.  Un and  the  birds  of  heav- 
en. The  Heb.  word  is  shmiin^  (plural) — heavens,  and  is  always  in  the 
plural  in  the  Heb.  scriptures.  It  includes  the  atmosphere — air— in  which 
birds  fly,  and  the  starry  heavens.  No  such  place  is  known  to  scripture 
as  the  heaven  of  Papacy,  any  more  than  its  hell,  and  its  purgatory.  The 
restored— renewed— earth  will  be  the  abode  of  the  "children  of  the  resur- 
rection,"— the  risen  saints. 

4.  Ital Among  all  these  creatures^  which  is  that  which  not  knoweth 

that  the  hand  of  the  Lord  did  this  ?  Am.  Bib.  Un Who  knows  not  by 

all  these. 

5.  Heb.  nphsh. 

6.  Heb.  ruh:  Douay soul iornphsh ;  and  spirit  for  ruh:  Ital In 

whose  hand  is  the  aniina  of  every  /«^«  living,  and  the  j-;)/>/V<7  of  every 
flesh  human  :  The  Ital.  was  not  willing  to  allow  here  that  any  living 
thing  but  man  can  have  anima  (for  which  soul  is  the  only  definition 
given  in  Graglia's  Eomish  Ital.  Diet.,)  and  therfore  it  interpolates  inan: 

E.  V In  whose  hand  is  the  soul  of  every  living  thing,  and  the  breath 

(Heb.  mil)  of  all  mankind :  Am,  Bib.  Un In  whose  hand  is  the  breath 

of  all  living,  and  the  spirit  of  all  the  flesh  of  man  ?    In  this  v.  the  E.  V. 


54 

11  Whether  not  ear  words  trie?,  and  palate  food  tastes 
for  itself: 

12  In  hoaries,  wisdom,  and  length  of  days  understand- 
ing: 

13  With  him  wisdom  and  power ;  to  him  counsel  and 
understanding: 

14  Lo,  he  pulleth  down,  and  not  shall  be  rebuilt,  he 
shuts  over  ^  a  man  and  he  may  not  be  set  free:  ^ 


gives  breath  for  ruh^  and  the  Am.  Bib.  Un.  gives  breath  for  nphsh^  the 
Heb.  word  iu  the  v.  for  which  the  Douay,  and  the  E.  V.  give  sovl.  Every 
flesh  of  man,  in  the  v.,  is  used  for,  every  man  ;  as  is  every  nphsh — breath 
— of  man  in  other  passages  :  each  by  the  familiar  figure  synecdoche,  by 
which  a  part  is  put  for  the  whole  ;  flesh,  and  breath,  being  each  an  essen- 
tial part  of  a  living  creature.  We  thus  have  in  this  v.  Job  12  :  10,  the 
authority  of  the  Am.  Bib.  Un.  that  nphsh  is  breath  :  and  the  authority  of 
the  E.  V.  that  rnh  is  breath;  and  that  the  Ital.  anima  is  breath.  Our 
word  spirit  is  the  Latin  word  spiritus^  with  the  Latin  termination  7^s  struck 
off";  and  the  Ital.  spirito  is  the  Latin  spirittcs,.  And  we  have  only  to  turn 
to  the  Latin  classics  to  find  that  their  testimony  is  in  full  concurrence 
with  that  of  the  Heb.  scriptures  as  to  the  meaning  of  the  Lat.  spiritus. 
JJnder  halitus — breath — Anthon'sDict.  quotes  from  Cicero,  efflavit  extre- 
mum  halitum — he  breathed  out  the  last  breath ;  and  under  efflo—to 
breathe  out — he  cites  from  Cicero,  efflare  atiiyyiam — to  breathe  out  the 
breath,  for  which  Anthon  gives,  to  breathe  one's  last ;  and  under  spirittts 
he  cites  from  Cicero,"  excipere  extretnum  spiritum — to  draw  out  the  last 
breath.  And  in  the  English-Latin  part  of  his  Dictionary,  for  ghost  he 
gives  '■'■spiritus,  anima  :''''  "supre^num  spiritrwt  efflare' — the  last  breath  to 
breathe  out ;  "  to  give  up  the  ghost,"  adds  Anthon.  And  of  all  the  nu- 
merous passages  cited  by  Anthon  in  his  Diet,  from  Latin  writers  in 
which  the  Latin  spiritus  occurs,  there  is  not  one  but  shows  that  spiritus 
means  breath.  And  where  else  .shall  we  go  for  the  meaning  of  a  Latin 
word  but  to  the  Latin  writers.  What  would  the  English  versions,  the 
Douay,  and  the  Ital.,  and  our  Spiritists,  have  done  for  their  spirits  if  the 
Latin  had  not  had  its  word  spiritus  ?  The  concurrent  testimony  of  two 
such  witnesses  as  the  Hebrew  Scriptures  and  the  Latin  writers  is  abund- 
antly sufficient  to  exorcise  them. 

1.  Ges.,  under  sgr,  citing  this  v.,  renders,  "he  shuts  over  a  man," 
namely,  a  subterranean  prison,  (meaning,  no  doubt,  the  grave.) 

2.  And  under //i//^,  citing  this  v.  again,  he  gives,  "set  free,  used,"  says 
he,  "  of  a  captive ; "   (meaning,  I  think,  from  the  bondage  of  the  grave.) 


55 

15  Lo,  he  shall  withhold  ^  waters,  and  they  dry  up ;  ^ 
and  he  shall'  let  go  and  they  will  overturn  land: 

16  With  him  strength  and  counsel ;  to  him  erring  and 
leading  astray:  * 

17  Causing  to  go  captive,  leaders ;  and  judges  he 
makes  foolish: 

18  Discipline  of  kings  he  looses,  and  binds  bonds  on 
loins  of  them : 

19  Causing  to  go  captive,  priests,  and  potent  he  sends 
headlong:'' 

20  Turning  aside  lip  ^  of  trustworthy,  and  taste  '  of  old 
men  he  takes  away: 

21  He  pours  contempt  on  princes,  and  girdle  of  strong 
he  loosens: 

22  Making  naked  deep  things  from  darkness,  and  he 
brings  forth  to  light  shadow  of  death:  ® 

23  Making  great,  peoples,^  and  he  causes  them  to  per- 
ish ;  and  he  spreads  out  peoples  ^°  and  causes  them  to  be 
at  rest: 

24  Turning  aside  mind  of  leaders  of  this  land,"  and  he 
causes  them  to  go  astray,  in  wasteness  not  path : 

1.  i.  e.  If  he  shall ;  and  so  the  Douay,  and  Ital. 

2.  Impersonal,  for,  it  becomes  dry. 

3.  i.  e.  If  he  shall  ;  and  so  the  Douay,  and  Ital. 

4.  Ges.,  under  s/i^^,  citing  this  v.,  renders,  "erring — led  astray,  and 
leading  astray,"  a  proverbial  phrase,  says  he,  denoting  men  of  every 
kind  ;  compare,  says  he,  similar  phrases,  Mai.  2  :  13  ;  Deut.  32  :  36. 

5.  So  Ges.,  under  slpk,  citing  this  v. 

6.  Metonymy  for  speech,  says  Ges.  under  skphe — lip. 

7.  Metonymy  for  discernment,  reason,  says  Ges.,  under  i/tom,  citino- 
this  V. :  The  Am.  Bib.  Un.  of  the  verse  is :  The  trusted  he  deprives  of 
speech,  and  takes  away  wisdom  of  the  aged. 

8.  Poetical  for  very  thick  darkness,  says  Ges.,  under  tslmiit^  citing 
Job  13:5;  10  :  21 ;  28  :  3  ;  34  :  22 ;  38  :  17. 

9.  Specially  used  of  the  other  nations  besides  Israel,  says  Ges.,  under 
gtd. 

10.  i.  e.  gives  them  ample  territories,  says  Ges.,  under  .r/^/'M:  Am.  Bib. 
Un He  extends  the  bounds  of  nations,  and  he  leads  them  away. 

11.  Douay of  the  earth. 


56 

25  They   feel   out   darkness,^   and   not   light,  and  he 
causes  them  to  wander  as  drunk: ' 


CHAPTER  Xm. 

1  Lo,  the  whole  has  seen  eye  of  me,  has  heard  ear  of 
me,  and  I  have  turned  mind  to  it: 

2  As  know  you  also  I ;  not  fall  I  from  you  : 

3  But  indeed  I,  to  Almighty  would  I  speak,  yea,  to 
argue  to  God  I  would  desire: 

4  But  indeed  ye  patch  lies;'  comforters  vain  all  of 
you:' 

5  Who  will  give,  caused  to  be  deaf  ye  might  be  dumb,** 
and  it  might  be  to  you  for  wisdom : 

6  Hear,  I  pray  you,  showing  of  right  of  me,  and  abun- 
dance of  lip  ^  of  me  attend  to: 

7  Whether  on  behalf  of  God  will  ye  speak  iniquity,  and 
for  him  will  ye  speak  deception  : 

8  Whether  face  '  of  him  ye  will  be  partial  to  ;  whether 
for  God  ye  will  contend: 

9  Whether  good  that  he  should  search  you ;  whether 
as  is  deceived  man  can  ye  deceive  him: 

1.  "  Explore  with  the  hands,"  says  Ges.,  under  mshsh^  citing  this  v. 
and  others, 

2.  Ges.,  under  toe^  says :  "  Metaphor.,  to  cause  a  people  to  wander  from 
virtue  and  piety  to  impiety,"  citing  Isai.  3:12;  9  ;  15  ;  "  and  the  wor- 
ship of  idols,"  citing  2  Kings  21  :  9  ;    Isai.  63  :  17  :    Am.  Bib.  Un ho 

makes  them  reel  like  a  drunken  man. 

3.  Fig.  for  frame  lies,  says  Ges.,  under  thphl^  citing  this  v. 

4.  So  fees.,  under  rpha^  citing  this  v. 

5.  Ges.,  for  hrsh  gives,  to  be  deaf,  to  be  dumb  ;  and  says  :  to  be  dumb 
is  often  the  result  of  deafness,  and  is  thus  connected  with  it. 

6.  Metonymy  for  speech,  says  Ges.,  under  shphe. 

7  For  person,  often  so  used  in  scripture  :  Douay person  :  Am.  Bib. 

Un....  person. 


57 

10  Reproving  he  will  reprove  you  if  secretly  faces  *  ye 
be  partial  to : 

11  Whether  not  majesty  of  him  will  make  you  afraid, 
and  fear  of  him  fall  upon  you: 

12  Memorial  sentences  of  you,  similitudes  of  ashes  ;  as 
fortresses  of  clay,  fortresses  of  you :  ^ 

13  Keep  silence  from  me  and  will  speak  I,  and  let  pass 
over  me  whatever:  ^ 

14  Wherefore  carry  I  flesh  of  me  in  teeth  of  me,  and 
breath  *  of  me  put  I  in  hand  of  me : 

15  Lo,  should  he  kill  me,  to  him  will  I  hope,*  but  ways 
of  me  to  face  of  him  I  will  argue  :  ^ 


1.  For  persons  :  Am.  Bib.  Un.,  persons. 

2.  Douay and  your  necks  shall  be  brought  to  clay. 

3.  Gres.,  under  me,  citing  this  v.,  renders,  "and  let  happen  to  me  what- 
ever will." 

4.  Heb.  nphsh:  Douay and  carry  my  soul  in  my  hands?    Ital 

and  why  hold  my  anima  in  the  palm  of  my  handl    Am.  Bib.  TJn and 

put  my  life  in  my  hand?  Ges.,  for  "  a  similar  proverbial  phrase,"  cites, 
under  kph.  Judges  12  :  3  ;  1  Sam.  19  :  5  ;  28  :  21  ;  Ps.  119  :  109  :  in  each 
of  these  verses  the  Heb.  word  used  is  nphsh — breath.  In  the  first  three, 
Douay,  tor  7ipksh,  gives  life :  In  the  last  it  gives,  "  My  soul  is  continu- 
ally in  my  hand."  And  the  E.  V.  gives  life  in  the  first  three,  and  in  Ps. 
119  :  109  gives,  "  My  soul  is  continually  in  my  hand."  In  Job  13  :  14  the 
the  Am.  Bib.  Un.  gives,  and  put  my  life,  (Heb.  nphsh — breath)  in  my 
hand  ?  Why  this  confusion  of  words  ?  >^/and  hie  are  the  Heb.  words  for  life. 
The  two  clauses  of  the  v.  form  what  is  called  a  parallelism,  (of  which  there 
are  many  in  the  Scriptures ; )  to  carry  one's  flesh  ( for  which  Ges.  here 
gives  life)  in  his  teeth,  being  equivalent  to,  to  put  one's  nphsh — breath — 
in  his  hand ;  each  meaning  to  expose  one's  life  to  the  greatest  danger. 

5.  Douay Although  he  should  kill  me,  I  will  trust  in  him :  Ital 

Though  he  kill  me,  yet  will  I  hope  in  him :  Am.  Bib.  Un Behold,  he 

will  slay  me ;  I  may  not  hope.  My  copy  of  the  Heb.  has  la  in  this 
v.,  making  "not  may  I  hope,"  as  the  Am.  Bib.  Un.  has  it.  Gesenius, 
in  a  note  to  la,  says :  By  a  certain  neglect  in  orthography  la 
is  sometimes  written  for  lu — to  him ;  according  to  the  Masorah  fifteen 
times,  citing  the  passages,  among  which  this  v.  and  Job  41 :  4.  In  this 
v.,  Job  13  :  15,  the  Douay  and  Ital.  have  not  been  misled,  and  the  E.  V. 
is  right.    The  Am.  Bib.  Un.  has  been  misled  by  the  misprint  la. 

6.  Ges.,  yet  my  ways  I  will  argue  before  him. 

5 


58 

16  And  he  to  me  for  deliverance,  when  not  to  face  of 
him  impious  shall  come :  ^ 

17  Hearing  hear  words  of  me,  and  declarations  of  me 
in  ears  of  you: 

18  Lo,  now,  have  set  in  order  cause,^  I  know  that  I 
shall  be  declared  just:  ^ 

19  Who  he  will  contend  with  me,  for  now  should  I 
keep  silence  I  should  even  breathe  out:" 

20  Only  two  do  not  with  me,  then  from  face  of  thee 
not  will  I  hide  myself: 

21  Hand  of  thee  from  upon  me  remove,  and  terror  of 
thee  let  not  terrify  me : 

22  And  call  and  I  will  answer,  or  I  will  speak,  and 
answer  thou  me: 

23  How  many  to  me  iniquities  and  sins ;  transgression 
of  me  and  sins  of  me  cause  me  to  know: 

24  Why  face  of  thee  dost  thou  hide,  and  take  me  for 
adversary '  of  thee : 

25  Whether  leaf  driven  wilt  thou  terrify,  and  chaff  dry 
pursue : 

26  That  thou  Vritest   against   me   bitternesses  ^   and 
makest  me  to  possess  the  sins  of  my  youth : ' 

1.  Douay And  he  shall  be  my  saviour  :  for  no  hypocrite  shall  come 

before  his  presence  :  Ital And  he  himself  to  me  shall  be  to  salvation  : 

Am.  Bib.  Un And  he  too  will  be  my  deliverance;   for  the  impure 

shall  not  come  before  him. 

2.  i.  e.,  I  suppose,  when  I  shall  have  set  in  order :  The  Heb.  word  is 
mshphth — cause. 

3.  Ital when  I  shall  have  expounded  in  order  my  reason,  I  know 

thai  I  shall  be  found  just. 

4.  The  Heb.  verb  used  here  is  ghuo — to  breathe  out:  Douay why 

am  1  consumed  holding  my  peace  ?     The  Ital.  here  is  spirero — I  shall 

breathe  out,  <r.v^//>^  .•  E.  V I  shall  give  up  the  ghost:  Am.  Bib.  Un... 

For  then  would  I  be  silent,  and  die. 

5.  Heb.,  auib — adversary,  enemy,  the  same  definitions  given  of  the 
Heb.  j/«,  Douay,  and  E.  V.  satan. 

6.  Metaphor.,  for,  ;,That  thou  layest  on  me  such  heavy  punishment, 

says  Ges.,  under  mrre^  citing  this  v.  :  Ital That  thou  writest :  Douay 

. . .  .For  thou  writest :  Am.  Bib.  Un the  same. 

7.  i.  e.,  that  thou  now  imputest  them  to  me,  says  Ges.,  under  irsh^  cit- 
ing this  V. 


59 

27  And  puttest  in  stocks  feet  of  me,  and  watchest  all 
paths  of  me ;  around  roots  of  feet  of  me  thou  hast  dug 
up:^ 

28  And  this  man  -  as  rotten  wood  is  brought  to  nothing, 
as  garment  eaten  of  moth: 


CHAPTER   XIV. 

1  Man  born  of  woman,  short  of  days  and  full  of  com- 
motion : 

2  Like  flower  he  goeth  forth  and  is  cut  off,  yea,  he 
fleeth  away  as  shadow  and  not  endureth: 

3  And  on  this  openest  thou  eyes  of  thee ;  and  me  dost 
thou  bring  into  question  of  right  with  thee : 

4  Who  can  make  pure  out  of  impure,  not  one : 

5  If  are  determined  days  of  him,  if  number  of  months 
of  him  with  thee  ;  if  bound  of  him  thou  hast  made  and 
not  can  he  go  beyond :  ^ 

1.  Ges.,  under  hqe^  "around  the  roots  of  my  feet  thou  hast  dug  up 
the  ground^''  or,  says  he,  made  a  trench  so  that  I  cannot  go  on  ;  i.  e.,  says 
he,  thou  hast  stopped  up  my  way  ;  compare,  says  he,  Job  19  :  8  ;  Lam. 
3  :  7.  He  says :  It  is  commonly  interpreted,  around  the  roots  of  my  feet 
thou  hast  delineated,  i.  e.  marked  out  to  my  feet  how  far  they  should  go  : 
The  Am.  Bib.  Un.  is,  thou  settest  a  bound  to  the  soles  of  my  feet. 

2.  The  Heb.  is  ^?^a— this  man, — I :  Douay Who  am  to  be  consumed 

as  rottenness,  and  as  a  garment  that  is  moth  eaten :  Ital Whence  cos- 

tui — this  man — is  unmade,  as  wood  worm  eaten,  as  a  garment  gnawed  of 

the  moth  :  Am.  Bib.  Un thou  settest  a  bound  to  the  soles  of  my  feet. 

And  he,  (necessarily  meaning  I,  agreeing  with  my)  as  rottenness,  shall 
waste  away:  See  E.  V.,  my  feet.     And  he,  &c. 

Ges.,  citing  this  v.  under  eiia^  says  :  eua  is  for  the  pronoun  of  the  first 
person,  I,  as  in  Lat.,  hie  /?^w<7— this  man.  And  the  editors  of  the  Brown 
Bible  by  the  Patersons,  in  a  marginal  note  to  the  word  he  in  the  E.  V., 
gives,  "this  man,"  a  form  of  expression,  say  they,  common  in  both 
Greek  and  Hebrew  for  /.  The  same  form  of  expression  is  used  in  Job 
19  :  25,  where  he  in  the  E.  V.  should  be  /. 

3.  The  if  before  the  first  clause  extends  to  the  clauses  following  :  a 
common  construction. 


60 

6  Look  away  from  upon  him  that  he  may  rest  until  he 
receive  graciously  as  a  hireling  the  fatal  day  of  him :  ^ 

7  While  there  is  for  tree  hope,  if  it  be  cut  off,  that 
again  it  may  revive,  and  suckers  of  it  not  may  cease: 

8  Though  be  old  in  ground  root  of  it,  and  in  dust  be 
dead  trunk  of  it : 

9  Through  scent  ^  of  water  it  may  put  forth  buds,  and 
make  branches  like  a  plant:  ^ 

10  But  man  dies  and  wastes  away,  yea,  breathes  out  ^ 
Aan,  and  where  he :  ^ 

11  Go  away^  waters  from  sea,  and  river  is  dried  up 
and  is  dry:^ 

12  Even  so  man  lies  down  and  will  not  arise  so  long  as 
heavens  ^  not  shall  they  be  awakened,  yea,  not  shall  they 
be  aroused  from  sleep  of  them :  ^ 

1.  Ges.,  under  ium — day,  gives,  fatal  day,  the  day  of  one's  destruction, 
referring  to  Job  18  :  20. 

2.  Heb.  rih^  for  which  Ges.  refers  to  rah — as  being  of  the  same  meaning, 
namely  breath, — smell,  which  is  done,  says  he,  by  drawing  air  in  and^out 
through  the  nostrils  :  used  figuratively  in  Job  14  :  9. 

3.  Newly  planted,  adds  Ges.,  under  ntho^  citing  this  v.,  and  referring 
to  the  Greek,  for  which  Liddell  and  Scott's  Greek  Lex.  gives  "  newly 
planted :  "  Am.  Bib.  Un like  a  sapling. 

4.  Heb.  ighuo^  from  the  Heb.  verb  ghiio — to  breathe  out:  E.  V yea 

man  giveth  up  the  ghost:  Am.  Bib.  Un....yea  man  expires,  (it  should 
be  written  exspires  ; )  It  is  not  the  Heb.  word  ;  the  Heb.  word  is,  breathes 
out ;  and  the  sounds  of  ghuo  express  its  meaning ;  exspires  is  a  Latin 
derived  word,  and  means  outbreathes.  The  verse  ^shows  that  breathes 
out^  expires,  and,  gives  up  the  ghost,  all  mean  the  same  thing,  namely, 
gives  up  the  breath. 

5.  "And  where  he,"  is  a  form  of  question  in  the  Heb.  for,  he.is  no  where. 

6.  Metaphor.,  fail,  says  Ges.,  under  azl,  citing  this  v. 

7.  Heb.   ibsh^  an  intensive  form,  says  Ges.     The  Ital  gives,  and  the 

rivers  are  dried  up  and  are  dry :  Am.  Bib.  Un and  the  stream  decays 

and  dries  up. 

8.  So  Ges.,  under  blti^  citing  this  v.  :  Douay till  the  heavens  be 

broken;  Am.  Bib.   Un till  the  heavens  are  no  more,  they  will  not 

awake :  The  Douay  rightly  gives,  he  shall  not  awake.  The  Heb.  they  in 
the  verse,  is  impersonal,  no  one  will  be  awakened,  &c.,  as  the  next  verses 
show :  See  chap.  15  :  29  for  a  like  construction. 

9.  Douay nor  rise  up  out  of  his  sleep  :  Am.  Bib.  Un from  their 

sleep,  as  in  the  Ital. 


61 

13  Who  will  give,  ^  in  grave  "^  thou  wouldst  hide  me  ; 
that  thou  wouldst  hide  me  until  turn  away  nostril  of 
thee ;  mayest  set  for  me  appointed  time  and  mayest  re- 
member me: 

14  Though  die  a  man,  he  may  live  again  ; '  all  days  of 
warfare "  of  me  I  shall  wait  till  my  exchanging  come : 

1.  For,  oh  that. 

2.  Heb.  shaul :  Douay, /?.?// .•  ItaX.  sotferra — underground:  E.  V.,  in 
the  grave  :  Am.  Bib.  Un.,  in  the  under-world  ;  if  it  had  said,  the  under- 
ground-world, it  would  have  been  nearer  the  Ital.,  and  more  correct. 
This  word  sotterra  is  the  Ital.  word  in  the  only  place  in  the  E.  V.  of  the 
five  books  of  Moses  where  it  has  the  word  hell,  namely,  Deut.  32  :  22. 
The  same  Heb.  word  occurs  seven  times  in  the  Pentateuch,  namely.  Gen. 
37  :  35 ;  42  :  38  ;  44  :  29 ;  44  :  31  i  Numb.  16  :  30  ;  16  :  33  ;  Deut.  32  :  22 ; 
and  the  Greek  word  is  the  same  in  all  of  them,  namely,  hades.  The 
Douay  has  its  word  hell  in  all  the  seven  places.  In  four  of  them  the  E. 
V.  gives  g^rave ;  and  in  two  of  them,  pit.  But  our  translators  seem  to 
have  thought  they  had  better  have  hell  somewhere  in  the  Pentateuch, — 
the  law.  They  chose  a  very  unfortunate  place  for  it.  Do  not  the  Heb. 
and  Greek  words  mean  the  same  in  the  seventh  place  as  in  the  six  places 
where  they  before  occur  ? 

3.  This  was  Job's  hope, — the  hope  of  a  resurrection  from  the  grave. 
In  Job  17  :  15,  16,  he  says,  beautifully :  It  (his  hope)  shall  go  down  into 
grave  when  together  upon  dust  at  rest.  The  Douay  of  Job  17  :  15, 16, 
is :  V.  15,  Where  is  now  then  my  expectation,  and  who  considereth  my 
patience?  v.  16,  All  that  I  have  shall  go  down  into  the  deepest  pit: 
thinkest  thou  that  there  at  least  I  shall  have  rest?  (A  perversion.) 
Ital.  V.  15,  And  where  is  now  my  hope  ?  yes,  my  hope  ?  Who  it  can  see  ? 
V.  16,  my  hope  shall  go  down  to  the  bottom  of  the  sepulchre  ;  since  the 
rest  of  all  equally  may  be  in  the  dust :  E.  V.,  v.  15,  And  where  is  now  my 
hope?  as  for  my  hope,  who  shall  see  it?  v.  16,  They  shall  go  down  to 
the  bars  of  the  pit,  when  our  rest  together  is  in  the  dust :  Am.  Bib.  Un., 
V.  15,  And  where  then  is  my  hope?  yea  my  hope,  who  shall  see  it !  v. 
16,  It  will  go  down  to  the  bars  of  the  under- world,  so  soon  as  there  is 
rest  in  the  dust. 

4.  Douay. . .  .shall  man  that  is  dead,  thinkest  thou,  live  again  ?     Am. 

Bib.  Un If  a  man  die,  will  he  live  again?    For  tsba  in  the  v.   Ges. 

gives,  warfare,  and  says  it  is  almost  always  used  figuratively  of  a  wretch- 
ed and  miserable  condition,  citing  Job  7:1;  10  :  17  ;  Isai.  40  :  2 ;  and 
under  hliphe  used  in  Job  14  :  14 ;  he  says,  specially  used  of  soldiers 
keeping  guard ;  whence,  says  he,  metaphorically,  Job  14 :  14,  all  the 
days  of  my  warfare  I  will  wait  till  others  take  my  place ;  literally,  says 
he,  till  my  exchanging  come ;   the  miserable  condition  in  Orcus  being 


62 

15  Thou  wilt  call,  and  I  shall  answer  thee,   towards 
work  of  hands  of  thee  thou  wilt  have  desire: 

16  For  now  steps  of  me  thou  numberest ;  dost  thou  not 
watch  narrowly  misstep  of  me : 

17  Sealed  up  in  bundle  transgression  of  me,  and  thou 
patchest  upon  perversity  of  me:  ^ 


compared  to  the  hardships  of  a  soldier  on  watch.  Orcus  is  defined  in 
Ainsworth's  Latin  Diet.,  the  house  or  receptacle  of  the  dead  :  (The  grave 
is  called  in  Scripture  a  house,  and  we  say,  the  narrow  house.)  The  Greek 
of  Job  14  :  14  is.  For  though  die  a  man,  he  may  live  again  ;  I  shall  await 
until  again  I  exist,— plainly  the  sense  of  the  Hebrew.  Fry  renders  the 
Greek  thus  :  He  gives  the  last  two  words  of  v.  13,  and  the  14th  v.  thus  : 
"  and  remember  when  there  shall  die  a  man  that  shall  live  again  ;  all  my 
set  time  will  I  patiently  wait,  till  the  period  of  my  reviving  (i.  e.  living 
again)  shall  come.  And  Charles  Thomson,  Secretary  of  Congress  during 
our  Eevolution,  in  a  work  published  by  him,  renders  the  Greek  of  the  v. 
thus  :  He  puts  a  semicolon  after  "remember  me"  in  v.  13,  and  renders  v. 
14  thus :  For  though  a  man  die  he  may  be  revived  (i.  e.  caused  to  live 
again)  after  finishing  the  days  of  this  life  of  his.  And  that  the  Greek 
zesetai — the  word  used  here — means  live  again,  see  Ezek.  37  :  9  ;  Habak 
2  :  4,  where  the  Heb.  is,  the  just  by  or  on  account  of  faith  of  him  shall 
live  again,  or,  be  called  back  to  life  :  the  Greek  there  is  zesetai — shall  live 

again.    The  Latin  is but  the  just  by  reason  of  his  faith  shall  have  life. 

The  Douay  in  Hab.  2  :  4  is, but  the  just  shall  live  in  his  faith  :  Ital. . . 

but  the  just  shall  live  by  his  faith  :  E.  V but  the  just  shall  live  by  his 

faith.  And  the  Eheims  Eomish  version  of  the  New  Test,  and  the  Ital. 
give  the  same  senseless  phrase  in  Eom.  1  :  17  ;  Gal.  3  :  11  ;  Heb.  10  :  38  ; 
and  the  E.  V.  follows  the  Ital.  in  each  of  those  verses  :  whereas  the  true 
rendering  is  :  the  just  by  faith,  ( they  who  by  faith  of  them  shall  be  ac- 
'counted  just)  shall  live  again:  but  this  didn't  suit  the  Papacy,  nor 
James's  ecclesiastics.     The  Ital.  in  Job  14  :  14  is,   If  a  man  die,  can  he 

return  to  life  :  Am.  Bib.  Un If  a  man  die,  will  he  live  again  ?   all  the 

days  of  my  warfare  would  I  wait,  until  my  change  come  :  See  E.  V.  I 
have  asked  several  persons,  members  of  different  churches,  one  of  them 
of  my  own  profession,  more  than  forty,  and  a  Sunday  school  teacher, 
what  they  understood  by  the  E.  V.  words,  till  7ny  change  come,  and  they 
all  answered,  till  my  death.  But  the  Heb,  and  Greek  of  the  v.  teach,  that 
Job — the  character  in  this  poem  which  represents  the  just  man — will  await 
in  the  grave  a  resurrection  to  life  again.  As  to  what  will  become  of  the 
wicked,  I  will  refer  here  only  to  a  single  v.  in  the  E.  V.  Prov.  21  :  16. 

1.  Figuratively  for,  framest  lies,  says  Ges.,  under  thphl,  citing  Job  13  : 
4;  Ps.  119  :  69:  elliptically,  says  he,  Job  14  :  17,  "thou   devisest/a/j<f 


63 

18  But  indeed  mountain  falling  lies  prostrate,^  and 
rock  is  removed  from  place  of  it: 

19  Stones,  wear  away  waters ;  sweeps  away  flood  dust 
of  earth,  and  hope  of  man  thou  causest  to  perish : 

20  Thou  destroyest  him  for  ever,  ^  and  he  vanishes  ; 
thou  changest  face  of  him  and  causest  him  to  be  cast 
forth: 

21  May  come  to  honor  sons  of  him  and  not  he  know, 
and  they  may  become  small  ^  and  not  he  perceive  as  to 
them: 

22  Surely  flesh  of  him"  on  account  of  ^  him  shall  have 
pain,  and  breath  ^  of  him  on  account  of  him  shall  mourn : 


CHAPTER  XV. 


1  And  answered  Eliphaz  that  Timni  and  said : 

2  Whether  a  wise  should  answer  knowledge  of  breath,^ 
or  wind,  and  fill  of  east  wind  belly  of  him: 


things  upon  my  iniquity,"  i.  e.,  says  he,  thou  inereasesl  my  sins  with  false 
charges  :  Douay thou  hast  cured  my  iniquity  :  Ital thou  hast  sew- 
ed upon  my  iniquity  :  Am.  Bib.  Un and  thou  sewest  up  my  iniquity. 

1.  Ges.,  under  fibl,  citing  this  v.,  says:  Figuratively  apphed  to  men ; 
he  renders,  "  the  mountain  that  falls  lies  prostrate,"  i.  e.,  says  he,  is  like 
a  dead  man,  it  cannot  get  up  :  Fig.  used  of  idols,  citing  Jer.  16  :  18, 

2.  Douay that  he  may  pass  away  forever:  Am.  Bib.  Un Thou 

assailest  him  continually. 

3.  Metaphor.,  for  mean  and  despised,  says  Ges.,  under  tsor^  citing  this 
V.  and  Jer.  30  :  19. 

4.  Poetical  for  he. 

5.  Heb.  ollu^  Fig.,  says  Ges.,  for,  on  account  of  him. 

6.  Heb.  ?iphsh — breath  of  him — poetical  for  he — on  account  of  him  shall 
mourn  :  (mourning  and  sorrow  affect  the  breath,  and  are  shown  by  it :) 

The  Douay  of  the  v.  is But  yet  his  flesh,  while  he  shall  live,  shall  have 

pain,  and  his  soul  shall  mourn  over  him  :  Am.  Bib.  Un Only,  his  flesh 

for  itself  shall  have  pain,  and  his  soul  for  itself  shall  mourn. 

7.  Heb.  7-iih  :  Am.  Bib.   Un with  windy  ^knowledge,  and  fiU  his 

breast  with  the  east- wind. 


64 

3  Whether  reprove  with  speech  not  doing  kindness 
and  words  not  having  profit  in  them: 

4  Yea,  thou  castest  off  reverence,  and  withholdest  med- 
itation before  God: 

5  For  teacheth  perversity  of  thee  mouth  of  thee, 
although  thou  choosest  tongue  of  crafty: 

6  Condemns  thee  mouth  of  thee,  and  not  I,  yea,  lips  of 
thee  testify  against  thee: 

7  Whether  first  man  thou  wast  born,  and  before  hills 
wast  thou  brought  forth : 

8  Whether  in  council  of  God  thou  hast  listened,  and 
hast  taken  in  to  thee  knowledge: 

9  What  canst  thou  know  and  not  we  know:  canst  un- 
derstand thou,  and  not  with  us  this:  ^ 

10  Also  aged,  also  hoary,  among  us,  great,  above 
father  of  thee,  of  days : 

11  Whether  small  with  thee  consolations  of  God,  and 
word  muffled  with  thee: 

12  Wherefore  doth  seize  upon  thee  heart  of  thee,  and 
why  wink  eyes  of  thee :  ^ 

13  That  thou  turnest  against  God  breath  ^  of  thee,  and 
utterest  from  mouth  of  thee  words : 

14  What,  man,  that  he  should  be  pure,  and  that  should 
be  just,  one  born  of  woman: 

15  Lo,  in  holy  of  him*  not  trusteth  he,  and  heavenss 
not  pure  in  eyes  of  him:  ^^ 

16  How  much  less  the  abominable  and  soured^man 
drinking  like  water  iniquity : 

1.  Heb.  eua — this. 

2.  Ges.,  under  rz7)t— to  wink  with  the  eyes,  citing  this  v.,  says :  as 
done  in  insolence  and  pride. 

3.  Heb.  y«A— breath  :  For  m/^  here  the  Douay  has  spirit :  Ittl.^soffio— 
breath:  E.  V.,  spirit:  Am.  Bib.  IJn.,  spirit.  How  can  mouth  utter 
words  without  breath :  Orthodoxy's  fear  and  avoidance  of  the  word 
breath  is  truly  pitiable. 

4.  Douay  and  Ital.,  in  his  saints. 

5.  Metaphor.,  says  Ges.,  for  corrupted  in  a  moral  sense,  citing  under 
alh,  this  v.,  and  Ps.  14  :  3 ;  58  :  4 ;  E.  V.  v.  8. 


65 

17  1  will  breathe  out  ^  to  thee  ;  hearken  to  me,  and  this 
have  seen  I,  and  I  will  recount  it: 

18  Which  wise  have  told  and  not  have  disowned  from 
fathers  of  them : 

19  To  whom  alone  was  given  this  land,  and  not  passed 
adversary  *  among  them: 

20  All  days  of  wicked  he  in  pain,  and  number  of  years^ 
destined  to  violent: 

21  Sound  of  fears  in  ears  of  him ;  in  peace  destroyer 
comes  upon  him: 

22  He  trusteth  not  to  return  out  of  darkness,  *  and  is 
destined  he  to  sword :  ^ 

23  Wanders  this  man  ^  for  bread  where ; '  he  knows 
that  ready  at  hand  of  him  day  of  darkness: 

24  Terrify  him  adversary  *  and  distress ;  they  over- 
power him  as  king  ready  for  military  tumult :  ^ 

25  For  he  has  stretched  out  against  God  hand  of  him, 
and  against  Almighty  he  has  strengthened  himself: 

26  He  rushes  upon  him  with  neck,  ^°  with  thick  bosses 
of  shields  upon  him:^^ 

1.  The  Heb.  verb  here  is  hue — to  breathe  out,  hence  says  Ges.,  to  de- 
clare, to  show  :  He  says  it  is  a  word  used  in  poetry. 

2.  Heb.  ^jr— adversary,  enemy,  the  same  defininition  as  the  Heb.  stn. 

3.  i.  e.  says  Ges.,  under  msphr^  years  that  can  be  numbered,  for  few 
years,  citing  many  passages. 

4.  Darkness  here  and  elsewhere,  is  used  for  the  grave  :  Ges.,  under 
hshk — darkness,  cites  this  v.,  and  renders,  "  he  does  not  hope  to'return 
out  of  darkness  or  destruction." 

5.  The  sword  is  used  in  Scripture  figuratively  for  destruction. 

6.  Heb.,  eua—'Ciivs,  man:  Latin,  hie  homo — this  man,  says  Ges,,  under 
eua^  citing  Job  13  :  28. 

7.  Where  it  may  be^  says  Ges.,  under  aie^  citing  this  v. 

8.  Heb.  tsr. 

9.  So  Ges..,  under  kidur^  citing  this  v. 

10.  Namely,  proudly  lifted  up,  says  Ges.,  under  tsuar. 

11.  Ges.,  citing  this  v.,  says:    It  is  said  proverbially,  he  rushes  upon 

him with  thick  bosses  of  shields,  a  metaphor,  says  he,  taken  from 

soldiers,  who  join  their  shields  together  like  a  tortoise,  and  so  make  an 
onset. 


66 

27  For^he  has  'covered  face  of  him  with  fatness  of  him,^ 
and  made  fat  upon  loin: 

28  And  he  dwelleth  in  cities  destroyed,  houses  not 
dwellers  in  them,  which  destined  for  heaps  of  stones : 

29  Not  shall  he  prosper,  and  not  shall  continue  wealth 
of  him,  and  not  shall  stretch  out  in  land  possession  of 
him:  ^ 

30  Not  shall  he  depart  out  of  darkness  ;  suckers  of  him 
shall  make  dry,  a  flame ;  and  he  shall  pass  away  by 
breath  ^  of  mouth  of  him : 

31  Not  let  him  trust  in  evil ;  he  wanders  ; "  for  evil  will 
be  retribution  of  him : 

32  Before  time  of  him  it  will  be  fulfilled,  and  branch  of 
him  not  shall  put  forth  leaves: 

33  He  shall  shake  off  from  himself,  as  vine,  unripe 
grapes  of  him,  and  shall  cast  away  as  olive  tree  flowers  of 
him: 

34  For  family  of  impious,  lean,  and  fire  shall  consume 
tents  of  gifts : 

35  He  has  conceived  mischief,  and  will  bring  forth 
falsehood,  and  womb  of  him  prepares  fraud : 


1.  i.  e.  says  Ges.,  under  hlb^  the  best  of  any  kind. 

2.  Ges.  prefers,  their  fold,  poetical,  says  he  for  their  flocks. 

3.  Heb.  ruh — breath  :  Douay he  shall  be  taken  away  by  the  breath 

of  his  own  mouth  :  Ital he  shall  be  taken  away  by  the  soffio — breath — 

of  mouth  of  God.  The  Fatersons,  editors  of  the  Brown  Bible,  do,  in  a 
marginal  note  to  this  v.,  what  King  James's  ecclesiastics  were  not  bold 
enough  to  do.  They  adopt  the  absurd  perversion  of  the  Romish  Ital., 
which  even  the  Douay  pointedly  condemns.  The  orthodoxy  of  the  Fat- 
ersons could  not  endure  the  idea  that  a  man  dies  by  breathing  out  his 
breath.  And  the  Am.  Bib.  Un.  is,  and  by  the  breath  of  His  mouth  shall 
he  pass  away.  I  have  seen  His  (capital  H,)  used  in  poetry  for  God's. 
And  there  can  be  no  doubt  that  the  Am.  Bib.  Un.,  by  His  means  God's 
mouth,  thus  adopting  the  Italian  absurdity. 

4.  Metaphor.,  for  he  is  deceived,  errs  in  a  moral  sense,  says  Ges.,  under 
toe^  citing  this  v. 


67 


CHAPTER  XVI. 

1  And  answered  Job  and  said: 

2  Have  heard  I  like  these,  myriads  ;  comforters  weari- 
some all  of  you: 

3  Whether  end  to  word  of  breath,  ^  or  what  irritateth 
thee  that  thou  shouldst  answer: 

4  Also  I  like  you  could  speak  if  were  breath  ^  of  you 
in  place  of  breath  ^  of  me  ;  I  could  make  a  league  against 
you  with  words  and  could  shake  against  you  with  head 
of  me: 

5  I  would  strengthen  you  with  mouth  of  me,  and  sol- 
ace of  lips  of  me  *  would  I  restrain : 

6  If  I  speak,  not  is  restrained  pain  of  me  ;  and  if  I 
forbear,  what  from  me  goeth:  ^ 

7  Surely  he  has  wearied  me  with  these  desolations  of 
all  family  of  me : 

8  And  thou  hast  seized  me  for  witness  to  be,  and  rising 
up  against  me,  leanness  of  me  to  face  of  me  bears  witness : 

9  Nostril  of  him  tears  in  pieces,  and  he  lays  snares  for 
me  ;  he  gnashes  upon  me  with  teeth  of  him  ;  adversary^ 
of  me,  he  sharpens  his  eyes  against  me: ' 

10  They  gape  ^  upon  me  with  mouth  of  them  ;  in  scorn 
they  smite  cheek  of  me  ;  together  against  me  they  unite: 

1.  Heb.  ruk:  Am.  Bib.  Un to  words  of  wind. 

2.  Heb.  ?i/>/isk—hreaih. 

3.  Heb.  7f/>ksk—hreath. :    Am.  Bib.  Un were  your  soul  in  place  of 

mine.     If  breath  of  you  were  in  place  of  breath  of  me,  is  the  Heb,  way 

of  saying,  if  you  were  in  my  place  :  The  Douay  is would  God  your 

soul  were  for  my  soul :  Noyes if  ye  were  now  in  my  place. 

4.  i.  e.,  says  Ges.,  empty  solace,  citing  this  v.  undernid :  Am.  Bib. 
Un. .   .  and  the  comlbrt  of  my  lips  should  uphold. 

5.  i.  e.,  says  Ges.,  citing  this  v.  under  me,  nothing  of  my  sorrow  goeth 
from  me. 

6.  Heb.  isf — equivalent  to  stn — adversary. 

7.  So  Ges.,  under  Ms/i,  citing  this  v.  i.  e,,  says  he,  he  watches  me  with 
stern  and  threatening  eyes. 

8.  Impersonal,  for,  people. 


11  Has  shut  up  me  God  to  evil,  ^  and  into  hands  of 
wicked  he  has  cast  me: 

12  Securely  lived  I,  and  he  has  agitated  me ;  and  he 
has  taken  hold  on  neck  of  me  and  has  broken  hones  of 
me,  and  has  set  me  up  to  him  for  mark: 

13  Have  surrounded  upon  me  powerful  of  him  ;  he  has 
pierced  reins  of  me  and  not  has  spared  ;  he  has  poured 
out  to  ground  bile  of  me: 


1.  The  Heb.  word  here  is  ouil^  a  noun — evil,  so  defined  by  Ges.,  citing 
this  V.  The  Heb.  u  is  written  v  ;  so  that  otiil  is  ovil — evil.  We  thus  see 
how  easily  the  great  Apostasy,  which  made  the  Latin  the  sacred  language 
of  Scripture,  with  its  preposition  de — of,  could  make  devil ;  thcs  deovil — 
of  evil ;  and  striking  out  o  one  of  the  two  vowels,  as  is  done  where  two 
vowels  come  together,  we  have  devil ;  and  by  supplying  the  article  the^ 
which  is  so  often  supplied,  we  have  the  devil :  and  by  personifying  evil 
we  get  the  Devil.  But  not  long  since,  in  a  conversation  with  a  devoted 
Rom,  Cath.  lady,  she  said  to  me  that  the  word  devil  only  meant  the  prin- 
ciple of  evil,  I  was  greatly  surprised,  and  told  her  she  was  right :  and 
I  thought  she  had  got  rid  of  his  Satanic  majesty.  But  before  the  con- 
versation ended  I  found  she  had  got  the  Orthodox  Satan  from  where 
Noah  Webster  got  it,  namely,  from  Lucifer — the  morning  star,  or  more 
probably  from  her  priest ;  whence,  no  doubt,  she  had  the  information 
that  devil  meant  the  principle  of  evil :  and  in  that  her  priest  was  right. 
There  must  have  been  a  liability  to  err  in  our  first  parents,  or  their  con- 
dition would  not  have  been  a  state  of  trial ;  and  that  liability  to  err  may 
well  be  called  the  of  evil — the  principle  of  evil.  And  as  to  the  Orthodox 
Satan,  her  priest,  no  doubt,  got  it  from  the  foot  note  of  the  Douay  Eom. 
Cath,  version  to  Isai.  14  :  ^2— "How  art  thou  fallen  from  heaven,  0  Luci- 
fer, who  didst  rise  in  the  morning  :  How  art  thou  fallen  to  the  earth  that 
didst  wound  the  nations?  "  That  v,  is  a  part  of  the  similitude  in  Isai. 
chap,  lA  comparing  the  fall  of  the  King  of  Babylon  from  his  high  estate 
to  the  fall  of  Lucifer — the  morning  star — from  heaven — the  heavens.  The 
Douay,  in  v,  4,  properly  calls  W,  parable.  The  E.  V,,  for  a  purpose, 
wrongly  calls  it  proverb.  The  foot  note  in  the  Douay  to  v.  12  is,  "  O 
Lucifer— 0  day  star :  All  this,  according  to  the  letter,  is  spoken  of  the 
King  of  Babylon  :  It  may  also  be  applied,  in  a  spiritual  sense,  to  Lucifer 
the  prince  of  devils,  who  was  created  a  bright  angel,  but  fell  by  pride  and 
rebellion  against  God."  And  this  foot  note  of  the  Komish  priesthood,  is 
the  authority  on  which  has  been  imposed  on  human  credulity  for  long 
centuries  the  enormous  cheat  of  a  personal  devil !  Strange  that  so  wise  a 
book  as  Job  didn't  give  the  information  contained  in  the  foot  note  to  the 
Douay  v.  12. 


69 

14  He  breaks  forth  upon  me  breach  on  face  of  breach  ; 
he  rushes  upon  me  like  a  mighty: 

15  Sackcloth  have  I  sewed  together  over  skin  of  me, 
and  have  put  in  dust  horn  of  me:  ^ 

16  Face  of  me  is  made  to  boiP  with  weeping,  and  upon 
eyelids  of  me  shadow  of  death : 

17  Although  not  violence  in  hands  of  me,  and  prayer 
of  me  pure : 

18  Earth,  cover  not  thou  blood  of  me,  and  not  let  there 
be  place  \  to  outcry  of  me : 

19  Truly  already,  lo,  in  heavens  what  testifies  of  me, 
yea,  eye  witness  of  me  in  lofty  places : 

20  Mockers  of  me  friends  of  me ;  to  God  sheds  tears 
eyes  of  me: 

21  And  shall  altercate^  a  man  with  God,  as  son   of 
man  ^  with  companion  of  him : 

22  For  years  of  number  shall  come  to  him,®  and  way 
not  shall  I  return  I  shall  go : 


CHAPTER  XVII. 

1  Breath  ^  of  me  is  destroyed ;  days  of  me  are  extin- 
guished; graves  for  me: 

1.  So  Ges.,  under  qrn^  citing  this  v.,  and  he  says:  "where  we,  in  the 
usage  of  our  language,  would  say  my  head,  on  which  is  the  highest  honor 
and  glory. 

2.  Ges.,  under  ^wr^passive — to  be  made  to  boil,  citing  this  v.,  says: 
used  of  the  face  as  inflamed  with  weeping. 

3.  Ges.,  under  ?nqiim,  citing  this  v.,  renders,  "let  there  be  no  place,  or 
abiding  to  my  outcry,"  i.  e.,  says  he,  let  it  never  delay,  but  let  my  cry 
come  without  tarrying  to  God. 

4.  So  Ges.  under  "  ikh^  followed  by  //  ''  Am.  Bib.  Un that  he  would 

do  justice  to  a  man  with  God. 

5.  Son  of  man,  poetical  for  man,  says  Ges.,  citing  this  v.  and  others. 

6.  i.  e.  few  years. 

7.  Heb.  ruh:  Douay spirit:  Ital spirito :  E.  V my  breath  i» 

corrupt :  Am,  Bib.  Un my  breath  is  consumed. 


70 

2  Whether  not  mockings  with  me,  and  on  these  bitter- 
nesses of  them  rests  eye  of  me : 

3  Put  I  pray  thee,  surety  ;  be  surety  for  me  with  thee  ; 
who  he  into  hand  of  me  will  strike :  ^ 

4  For  heart  (or  mind)  of  them  thou  hast  restrained  from 
wisdom,  wherefore  thou  wilt  not  exalt  them : 

5  To  spoiler,  who  betrays  friends  of  him,  even  eyes  of 
children  of  him  shall  pine  away: 

6  And  he  set  me  for  song  of  derision,  and  spittle  to 
face  of  them  I  am  become :  ^ 

7  And  is  blasted  from  vexation  eye  of  me,  and  mem- 
bers of  me  like  shadow  all  of  them : 

8  Will  be  astonished  upright  at  this,  and  pure  '  against 
impious  will  be  helpless:* 

9  But  shall  hold  just  way  of  him,  and  clean  of  hands 
shall  add  strength: 

10  But  indeed  all  of  you  may  return  ;  ^  come  on,  I  pray 
you,  and  not  shall  I  find  among  you  a  wise : 

11  Days  of  me  have  passed  away  ;  purposes  of  me  are 
broken  ofi*;  possessions  of  heart  of  me:^ 


1.  Ges.,  under,  tqo^  citing  this  v.,  renders,  "who  is  there  that  will 
strike  hands  with  me,"  i.  e.  says  he,  who  will  give  his  right  hand  to  be 

surety  for  me  ;  Am.  Bib.  Un Who  is  there  that  will  give  his  hand  for 

mine? 

2.  Ges.,  under  fpht^  citing  this  v.,  renders,  "  I  am  become  as  one  in 
whose  face  they  spit,"  i.  e.,  says  he,  the  most  base  and  despised  of  mor- 
tals :  Am.  Bib.  TJn I  am  become  one  to  be  spit  upon  in  the  face:  Ital. 

And  1  am  publicly  led  about  upon  drum:  E.  V and  aforetime  I 

was  as  a  tabret. 

-3.  Metaphor.,  for  innocent,  says,  Ges.,  under  tiqe. 

4.  Will  be  helpless,  see  Ges.,  under  orr :  Douay and  the  innocent 

shall  be  raised  up  against  the  hypocrite  :  Am.  Bib.  Un and  the  inno- 
cent will  be  roused  against  the  impure. 

.5.  i.  e.,  says  Ges.,  under  sfmb,  do  again,  i.  e.,  what  they  had  done  be- 
fore. 

6.  i.  e.,  says  Ges.,  under  mursh  ;  my  delights,  my  dearest  counsels, 
citing  this  v. 


71 

12  Night  for  day  they  put ;    light  near  from  face  of 
darkness:  ^ 

13  Lo,  I  await  grave  ^  house  of  me  ;  in  darkness  spread 
out  I  bed  of  me : 

14  To  pit  ^  have  called  I,  father  of  me  thou ;  mother 
of  me  and  sister  of  me,  to  worm: 

15  And  where  then  hope  of  me,  yea,  hope  of  me  who 
will  care  for  it: 

16  To  bars  of  grave  *  shall  go  down  it  when  together 
upon  dust  laid  down:  ^ 


CHAPTER  XVIII. 

1  And  answered  Belded  that  Shhi,  and  said : 

2  When  will  ye  put  end  to  words  ;  ^  understand  ;  and 
afterwards  we  will  speak: 

3  Why  are  we  taken  to  be  like  beast,  are  unclean  '  in 
eyes  of  you: 


1.  i.  e.,  says  Ges.,  under  grud,  citing  this  v.,  will  presently  be  changed 
into  darkness  :  Am.  Bib.  Un light  is  just  before  darkness. 

2.  Heb.  shaul :   Douay hell :    Ital the  sepulchre  :   E.  V the 

grave  :  Am.  Bib.  Un the  under-world. 

3.  Heb.  shht^  especially  the  sepulchre,  says  Ges.,  citing  this  v.  and 

others :  Douay I  have  said  to  rottenness  ;  Ital to  \hQ  fossa — grave : 

Am.  Bib.  Un I  have  said  to  corruption. 

4.  Heb.  j-^a?//.-    Douay deepest  pit :    Ital into  the  bottom  of  the 

sepulchre  :  Am.  Bib.  Un to  the  bars  of  the  under- world. 

5.  The  hope  of  the  just  man  is  here  beautifully  said  to  be  laid  down 
with  him  in  the  grave,  i.  e.,  the  hope  of  being  raised  to  life  from  it.  Ges., 
under  ol  gives  ol  ophr — upon  dust,  not  only  used,  says  he,  of  the  surface 
of  the  ground,  but  also  in  the  grave,  where  the  dead  both  lie  upon  dust 
and  under  it,  citing  Job  20  :  11 ;  21  :  26. 

6.  Ges.,  under  qts^  citing  this  v.,  "when  will  ye  make  an  end  of 
words  :  "  Am.  Bib.  Un How  long  will  ye  hunt  for  words. 

7.  i.  e.,  impious,  says  Ges.,  under  thme^  citing  this  v. 


72 

4  Tearing  in  pieces  breath  ^  of  him  in  nostrils  (for  in 
anger)  of  him:  whether  for  your  sake  shall  be  forsaken 
earth,  and  be  removed  rock  from  place  of  it: 

5  Truly  light  of  wicked  shall  be  put  out,  and  not  shall 
be  made  to  shine  flame  of  tire  of  him:^ 

6  Light  darkens  in  tent  of  him,  and  lamp  of  him  over 
him  shall  be  put  out: 

7  Are  straitened  steps  of  strength  of  him,  and  shall 
cast  him  down  counsel  of  him: 

8  For  he  is  thrown  into  net  by  feet  of  him,  and  on  net 
he  walks: 

9  Will  seize  by  heel  net;  will  take  hold  upon  him 
snare : 

10  Hid  in  ground  cord  of  it,  and  snare  of  it  on  path- 
way: 

11  From  every  side  frighten  him  terrors,  and  open  at 
footsteps  of  him: 

12  Becomes  stricken  with  famine  strength  of  him,  and 
destruction  is  ready  at  side  of  him: 

13  Will  devour  the  parts  of  skin  of  him,  will  devour 
members  of  him  the  first  born  of  death :  ^ 

14  Is  torn  away  from  tent  of  him  security  of  him,  and 
he  is  caused  to  hasten  steps  of  him  to  king  of  terrors :  * 

1.  Heb.  nphsh  of  him  :  A  similar  phrase  is  put  into  the  mouth  of  Ham- 
let :    "  O,  it  offends  me  to  the  soul  to  hear  a  robustious  periwig  pated 

fellow  tear  a  passion  to  tatters,  to  very  rags  :  "  The  Douay  is Thou 

that  destroyest  thy  soul  in  thy  fury  :  Ital O  thou  that  tearest  thy  ani- 

ma  in  thy  passion  :  E.  V He  teareth  himself  in  his  anger  :  Am.  Bib. 

Un One  that  teareth  himself  in  his  rage:   ki?nse// he'mg  given  for 

breath  of  him. 

2.  Ital and  no  spark  of  fire  to  them  shall  be  relighted, 

3.  Ges.,  under  bkur^  citing  this  v.,  "the  first  born  of  death,"  i.  e.,  says 
he,  the  greatest  of  deadly  maladies  :  for,  says  he,  disease  may  fitly  be 
called  by  a  Hebraism,  the  son  of  death,  as  precursor  and  attendant ;  as 
Arabic,  daughters  of  fate,  or  of  death,  used  of  fatal  fevers  ;  and  the  most 
terrible  death  is  here  figuratively  called  the  first  born  of  brethren.  He 
cites  Isai.  14 :  30,  the  first  born  of  the  poor,  i.  e.,  the  poorest. 

4.  Am.  Bib.  Un and  he  led  them  away  to  the  king  of  terrors. 


73 

15  Terror  dwells  in  tent  of  hira,  so  that  no  more  to 
him ;  ^  shall  be  scattered  over  habitation  of  him  brim- 
stone : 

16  Beneath,  roots  of  him  shall  become  dry,  and  above 
shall  be  cut  off  branch  of  him: 

17  Remembrance  of  him  perishes  from  earth,  and  not 
name  of  him  on  face  of  street:  ^ 

18  They  shall  thrust  him  ^  from  light  into  darkness, 
and  from  inhabited  earth  they  shall  cast  him  out: 

19  Not  offspring  to  him,  and  not  progeny  among  peo- 
ple of  him,  and  not  survivor  in  abodes  of  him: 

20  At  day  of  him  are  astonished  they  that  come  after  ; 
and  they  who  went  before  took  hold  of  horror:  ^ 

21  Surely  these  the  dwelling  places  of  evil,  ^  and  this 
he  place  not  knows  God : 


CHAPTER  XIX. 

1  ^  And  answered  Job  and  said : 

2  Until  when  will  ye  make  sad  breath «  of  me  and 
break  me  in  pieces  with  words: 

3  Already  ten  treads  have  ye  reproached  me ;  not  are 
ye  ashamed  ;  ye  stun  me: ' 


1.  There  shall  dwell  in  his  tent  they  that  are  not  his. 

2.  Am.  Bib.  Un on  the  face  of  the  fields. 

3.  Impersonal  for,  he  shall  be  thrust :  Am.  Bib.  Un.,  the  same.' 

4.  For,  horror  took  hold  of  them,  says  Ges.,  under  ahz^  citing  this  v. : 
Am.  Bib.  Un are  terror-stricken. 

5.  Heb.  otil—a.  noun— Ges.,  evil,  citing  this  v.,  and  Job  27  :  7  ;  29  :  17; 

and  under  the  noun  oiiil  citing  Job  16  :  11  :  The  Douay  gives of  the 

wicked,  and  this  place  of  him  that  knoweth  not  God :  Am.  Bib.  Un 

the  same. 

6.  Heb.  ;;///^/i— breath:    Douay soul:    Ital anima :    E.  V.,  and 

Am.  Bib.  Un soul. 

7.  So  Ges.,  under  ekr^  citing  this  v. 


74 

4  And  even  if  indeed  I  have  erred,  with  me  continues 
error  of  me : 

5  If  indeed  over  me  you  would  become  great,  then 
prove  against  me  my  reproach: 

6  Know  that  God  has  bent^  cause  of  me,  and  has 
thrown  net  of  him  over  me  surrounding:  ^ 

7  Lo,  I  cry  out  oppression,  and  not  am  answered,  I  cry 
for  help,  and  not  there  is  right  :^ 

8  Path  of  me  he  has  hedged  and  not  can  I  pass  over  ; 
and  over  footpaths,  or  by-ways,^  of  me  darkness  he  has 
put: 

9  Glory  of  me  from  upon  me  he  has  stripped  off,  and 
has  taken  away  crown  of  head  of  me : 

10  He  has  broken  me  down  from  every  side,  and  I 
shall  vanish ;  ^  and  he  has  plucked  up  as  tree  hope  of 
me: 

11  And  has  breathed  hard®  against  me  nostril  of 
him ;  and  he  has  taken  me  to  be  to  him  as  adversary  '  of 
him: 


1.  Metaphor,,  for  perverted,  says  Ges.,  under  <??//,  citing  this  v. 

2.  A  pregnant  construction,  says  Ges.,  under  ngpk,  citing  this  v.,  he 
has  cast  me  into  his  net  and  has  surrounded  me  with  it. 

3.  Heb.  ms/ip/ifk—de&ned  by  Ges.,  right,  that  which  is  just :  Douay. . . 
and  there  is  none  to  judge  :  Ital and  not  to  me  is  done  reason,  or  just- 
ness :  E.  V 1  cry  aloud  but  there  is  no  judgment :  Am.  Bib.  Un 

"and  there  is  no  justice,"  meaning  justness  ;  and  justice  in  E.  V.  always 
means  justness  :  The  Greek  word  is  dikaiosune^  defined  in  Liddell  and 
Scott's  Greek  Lex.,  uprightness,  righteous  dealing;  and  in  Donnegan's 
Gr.  Lex.,  equity,  the  practice  of  rectitude. 

4.  Heb.  ntibut^  plural  of  ntib^  a  poetic  word,  says  Ges. 

5.  i.  e.,  die,  says  Ges.,  under  elk^  citing  this  v.  and  others  :  Am.  Bib. 
Un. . . . and  I  perish. 

6.  Ges.,  under  nhr^  "  to  breathe  hard  through  the  nose  ;  "  and  under 
a//z— nostril,  he  gives,  "  anger,  which  shows  itself  in  hard  breathing," 

citing  Prov.  22:  24 ;  29  :  22  :  Am.  Bib.  Un he  makes  his  anger  burn 

against  me. 

7.  Heb.  ts7'^  adversary ;  sound  it  tsar. 


75 

12  Together  have  come  troops  ^  of  him,  and  they  cast 
up  ^  to  me  way  of  them  ;  and  encamp  around  tent  of  me: 

13  Brethren  of  me,  from  near  me  he  has  moved  far  off, 
and  they  that  knew  me  are  altogether  estranged  from 
me: 

14  Have  forsaken  kinsmen  of  me,  and  those  knowing 
me  have  forgotten  me : 

15  Sojourners  of  house  of  me,  and  hand-maidens  of  me 
for  stranger  take  me ;  foreigner  I  am  become  in  eyes  of 
them: 

16  To  servant  of  me  call  I  and  not  answers  he,  with 
mouth '  though  I  entreat  him : 

17  Breath*  of  me  loathsome  to  wife  of  me,  and  en- 
treaties of  me  to  sons  of  womb  of  me :  ^ 

18  Indeed  children  despise  me,  and  rise  I  up,  they  even 
talk  at  me: 

19  Abhor  me  all  familiar  acquaintances  of  me,  and 
those  I  breathed  after  ^  are  turned  against  me : 

20  On  skin  of  me  and  on  flesh  of  me  cleaves  bone  of 
me,  and  I  have  escaped  with  the  skin  of  my  teeth :  ^ 

1.  Used  of  ills  sent  by  God,  says  Ges.,  under  ^-dud,  citing  this  v. 

2.  i.  e.,  prepare,  says  Ges.,  under  si/,  citing  this  v.,  he  renders,  "and 
they  cast  up  their  way  to  me." 

3.  Ges.  under /^^ — mouth,  citingthis  v.,  renders,  "with a// my  mouth," 
i.  e.,  says  he  with  the  loudest  voice  I  can, 

4.  Heb.    ruk — breath:     Douay,    breath;    Ital breath:     E.  V 

breath  :  Am.  Bib.  Un breath.  Here  we  have  the  concurrent  author- 
ity of  the  Heb.,  the  Douay,  the  Ital.,  the  E.  V.,  and  the  Am.  Bib.  Un., 
that  the  Heb.  ruk  is  breath  :  ruk  is  the  Heb.  word  for  which  the  Douay, 
and  the  E.  V.,  so  often  have  spirit;  the  Latin,  is  j//r//«j^,  for  which  in 
the  Latin  -writers  breath  is  always  the  meaning,  (as  before  shown.)  The 
Heb.  noun  ruh  is  from  the  Heb.  verb  ruh,  defined  by  Ges.,  to  breathe,  to 
blow,  an  onomatopoietic,  says  he,  that  is,  expressing  by  its  sounds  the 
thing  signified  ;  sound  it  ruach  :  it  take  ack  to  spell  k  :  as  in  Racket,  for 
which  the  Heb.  has  three  letters,  rk  I — i.  e.  rachel,  it  taking  el  to  spell  /. 

5.  i.  e.,  to  my  brethren,  says  Ges. 

6.  i.  e.,  loved,  says  Ges.,  under  aet) — defined  to  breathe  after:  Douay 
....Iloved:  Ital. ...I  loved  :  E.  V....Iloved:  Am.  Bib.  Un....I  love. 

7.  So.  Ges.,  under  mltk,  citing  this  v.,  proverbial,  says  he. 


76 

21  Be  gracious  to  me,  be  gracious  to  me,  you  friends 
of  me,  for  hand  of  God  has  touched  on  me: 

22  Why  persecute  you  me  as  God,  and  with  flesh  of 
me  not  are  you  satisfied: 

23  Who  will  give,  altogether  were  written  down  words 
of  me  ;  who  will  give,  in  book  they  were  engraved : 

24  With  style  of  iron,  and  lead,  to  perpetuity  of  time 
in  stone  they  were  graven: 

25  But  I,  know  I  Redeemer  of  me  lives, 
And  at  last  upon  dust  shall  be  raised  ; 

26  Yea,  after  skin  of  me  they  destroy,  this,^ — 
That  in  flesh  of  me  I  shall  see  God : 

27  Whom  I,  I  shall  behold  for  myself; 

Yea,  eyes  of  me  shall  see  and  not  stranger ; 
Reins  of  me  spent  ^  in  bosom  of  me. 
(See  note  to  this  passage,  verses  25,  26,  27,  at  the  end  of  the  chapter.) 

28  So  that  you  should  say,  why  should  we  persecute 
him  ;  and  yet  root  of  words  ^  is  found  in  me  : 

29  Turn  aside  for  yourselves  from  face  of  sword,  for, 
anger,  crimes  of  sword  ;  "*  for  you  know  there  is  right,*^ — 
that  which  is  right. 

1.  Ges this,  namely,  says  he,  shall  come  to  pass. 

2.  i.  e.,  says  Ges.,  under  kle^  citing  this  v.,  I  myself  pine  or  languish. 

3.  i.  e,,  root  of  controversy,  says  Ges.,  under  shrsJi^  citing  this  v. 

4.  Ges.,  under  oim  citing  this  v.,  gives,  crimes  to  be  punished  by  the 
sword  ;  and  he  cites  Ezk.  21  :  30,  "crime  of  end,"  i.  e.,  says  he,  which 
brings  an  end  or  destruction. 

5.  Heb.  di7i — right, — that  which  is  right,  equivalent  to  tnshphth  in  v.  7: 

Douay and  know  ye  that  there  is  a  judgment :  Am.  Bib.  Un that 

ye  may  know  there  is  a  judgment.     Ges.  defines  dht,   secondly,  right, 
justice,  (i.  e.  justness,)  citing  Dan.  4  :  34. 


Note. 
Latin  : 

25  For  I  know  that  my  Kedeemer  lives,  and  that  at  last  day  out  of 
earth  I  shall  be  raised  ; 

26  And  again  I  shall  be  compassed  about  with  my  skin,  and  in  my 
flesh  discern  my  God : 


77 

27  Whom  I  myself  shall  discern ; 

Yea,  my  eyes  shall  look  towards,  and  not  another : 
Is  laid  by,  or,  laid  up,  this  my  hope  in  my  bosom. 

The  Douay  is : 

25  For  1  know  that  my  Eedeemer  liveth,  and  in  the  last  day  I  shall  rise 
out  of  the  earth. 

26  And  1  shall  be  clothed  again  with  my  skin,  and  in  my  flesh  I  shall 
see  God: 

27  "Whom  I  myself  shall  see,  and  my  eyes  shall  behold,  and  not 
another :  this  my  hope  is  laid  up  in  my  bosom. 

The  Italian  is  : 

25  Now  as  to  me,  I  know  that  my  Eedeemer  lives,  and  that  in  the  last 
day  egli — he — will  be  raised  upon  the  dust : 

26  And  though^  after  my  skin  this  body  be  gnawed,  yet  I  shall  see  with 
my  flesh  God : 

27  Whom  I  shall  see,  my  eyes  shall  see,  and  not  another  ;  my  reins  si 
consumano — (Ital.  passive) — are  consumed — in  bosom. 

The  E.  V.  is  : 

26  For  I  know  tJiat  my  Eedeemer  liveth,  and  that  he  shall  stand  at  the 
latter  day  upon  the  earth : 

26  And  though  after  my  skin  worms  destroy  this  body^  yet  in  my  flesh 
shall  I  see  God  : 

27  Whom  I  shall  see  for  myself,  and  mine  eyes  shall  behold,  and  not 
another  ;  though  my  reins  be  consumed  within  me. 

The  Amer.  Bible  Union  version  is  : 

25  But  I,  I  know  my  Eedeemer  lives,  and  in  after  time  will  stand  up 
on  the  earth,  or,  on  the  dust ;  (so  given  in  foot  note.) 

26  And  after  this  my  skin  is  destroyed,  and  without  my  flesh  (in  foot 
note  "and  from  my  flesh")  shall  I  see  God. 

27  Whom  I,  for  myself  shall  see,  and  not  another,  when  my  reins  are 
consumed  within  me. 

The  Latin  is  in  the  future  tense  passive,  I  shall  be  raised  ;  and  the  Ital. 
is  in  the  future  tense  passive — si  levera — shall  be  raised  :  and  this  is  ne- 
cessarily the  true  rendering,  for  Job  could  not  raise  himself. 

And  Mr.  Charles  Wilson,  Professor  of  Hebrew  in  the  University  of  St. 
Andrews,  Scotland,  on  page  133  of  his  Hebrew  Grammar,  informs  us, 
"that  several  persons  in  the  futiire  tense  passive  coincide  with  corres- 
ponding persons  in  the  same  tense  active."  So  that  the  Heb.  iqum  in  v. 
25,  may  be  rendered  in  the  future  tense  passive  ;  and  the  subject  matter 
of  the  verse  requires  that  it  be  so  rendered.  An  instance  of  this  is  found 
in  Isai.  9  :  5,  E.  V.,  v.  6,  where  the  Heb  iqra — future  active,  is  rendered 
by  the  Douay,  the  Ital.,  and  the  E.  V.  "shall  be  called" — the  future  pas- 
sive. 

We  now  give  the  version  of  the  passage  by  John  Eadie,  D.D.,  LL.  D., 
"Professor  of  Biblical  Literature  and  Exegesis  to  the  United  Presbyterian 
Church,"  in  his  Biblical  Cyclopaedia,"  under  the  head,  Job.    He  says: 


78 

"  The  Book  of  Job  exhibits  a  complete  picture  of  the  Patriarchal  religion, 
a  religion  one  in  spirit  with  Christianity,  as  the  fundamental  doctrines  of 
both  are  the  same." 

We  agree  with  the  Professor  that  the  doctrines  taught  in  Job  became, 
and  are  now,  fundamental  doctrines  of  Christianity ;  and  they  have 
always  been  fundamental  doctrines  of  the  true  Scriptures  from  beginning 
to  end. 

The  question,  then,  is,  What  are  the  doctrines  of  the  Book  of  Job  and 
of  Christianity  ? 

One  of  the  "fundamental  doctrines"  which  the  Professor  says  is  taught 
in  the  Book  of  Job  is  :  "  The  immortality  of  the  soul,  and  the  resurrec- 
tion of  the  dead  ;  "  and  for  this  he  cites  this  passage— Job  19  :  25,  26,  27, 
giving  his  own  version  of  the  verses  as  herein  after  given. 

By  his  words  "immortality  of  the  soul,  and  resurrection  of  the  dead" 
we  are  of  course  to  understand,  iiiherent  immortality  iii  7nan^  and  the  res- 
urrection of  all  the  dead,— the  tenet  of  the  Papacy,  and,  in  general,  of 
so-called  Protestantism. 

Before  giving  his  version  of  the  passage  we  will  see  what  the  Professor 
understands  by  the  word  "soul." 

Under  "soul"  he  cites  Gen.  2  :  7,  and  says  :  "  The  Scriptures  evidently 
distinguish  between  the  spirit  and  the  soul,"  citing  1  Thes.  5  :  23  ;  Heb. 
4  :  12.  "  The  word  which  we  call  soul  is  used  to  denote  mere  animal 
life  or  the  seat  of  the  sensations,  appetites  and  passions,"  citing  Gen, 
1  :  20 ;  "here  the  word  translated  life  is  the  same  which  is  elsewhere 
translated  soul."  [The  Heb.  word  there  is  wZ-^i'y^— breath.]  "Hence," 
(says  the  Professor)  "it  may  be  inferred,  that  as  we  have  our  bodies  and 
animal  life  in  common  with  brutes,  it  must  be  spirit  which  was  created 
in  the  likeness  or  image  of  God,  and  which  raised  man  above  the  brutes 
that  perish,  and  makes  him  a  rational  and  accountable  being.  The  spirit, 
in  contrast  with  the  soul,  is  the  higher  portion  of  our  nature— the  seat  of 
the  reason,  conscience  and  the  loftier  affections — the  holy  of  holies  in 
that  temple  which  God  has  constructed  for  himself  within  us."  [The 
Professor  has  never  discovered  any  use  of  a  brain,]  And  see  what  the 
Hebrew  is  where  so-called  translations  use  the  words  witltm  us  in  note 
to  Job  32  :  18.  at  end  of  that  chapter. 

John  Milton,  in  his  work  entitled  "  A  treatise  on  Christian  Doctrine," 
published  after  his  death,  and  which,  I  am  glad  to  learn  is  being  repub- 
lished in  England,  says:  (see  pages  249,  250,  252,  of  the  first  vol,,)  "Man 
is  a  living  being,  intrinsically  and  properly  one  and  individual,  not  com- 
pounded or  separable,  not,  according  to  the  common  opinion,  made  up 
and  formed  of  two  distinct  and  different  natures  as  of  soul  and  body,— 
but  that  the  whole  man  is  soul,  and  the  soul  man,  a  body,  or  substance 
individual,  animated,  sensitive,  and  rational."  And  on  page  252  of  the 
first  vol.,  after  citing  Luke  1  :  46,  47,  where  the  E.  V.  has  soul'm.  v.  46, 
and  spirit  in  v.  47,  he  cites  the  two  verses— 1  Thes.  5  :  23  ;  Heb,  4  :  12  ; 
cited  by  Professor  Eadie,  and  says  :  "  But  that  the  spirit  of  man  should 


79 

be  separate  from  the  body,  so  as  to  have  an  intelligent  existence  indepen- 
dently of  it,  {without  it,  as  Professor  Eadie  would  have  it,)  is  no  where 
said  in  Scripture,  and  the  doctrine  is  evidently  at  variance  both  with  na- 
ture and  reason."  In  his  chap.  13,  page  363,  vol.  1,  Milton  says  ;  "I  will 
show  that  in  death,  first  the  whole  man,  and  secondly,  each  component 
part,  sufi"ers  privation  of  life."  As  to  the  whole  man,  he  says:  "  It  is 
evident  that  the  saints  and  believers  of  old,  the  patriarchs,  prophets  and 
apostles,  without  exception,  held  this  doctrine,"  citing  Gen.  37  :  35  ; 
42  :  36  ;  Job  3  :  13,  U.  16 ;  10  :  21 ;  14  :  10, 13  ;  17  :  13,  15,  16  ;  Ps.  6  :  5  ; 
88  :  11 ;  ;  115  :  17  ;  39  :  13  ;  146  :  2.  Milton,  then,  at  page  367,  vol.  1, 
proceeds :  "  But  lest  recourse  should  be  had  to  the  sophistical  distinction, 
that  though  the  whole  man  dies,  it  does  not  follow  that  the  whole  of  man 
should  die,  I  proceed  to  give  similar  proof  with  regard  to  each  of  the 
parts,  the  body,  the  spirit,  the  soul."  We  need  not  give  what  he  says  as 
to  the  body,  or  the  soul.  As  to  the  spirit^  he  says :  "  The  Preacher  him- 
self, (Solomon,)  the  wisest  of  men,  expressly  denies  that  the  spirit  is  ex- 
empt from  death,"  citing  Eccl.  3  :  19,  20  ;  and  in  v.  21,  Milton  renders, 
"who  knoweth  the  spirit  of  man  whether  it  goeth  upward  ;  "  the  rest  of 
verse  is,  and  spirit  of  beast,  whether  goeth  down  it  to  earth  ?  The  same 
Heb.  word  ruh^  for  which  the  E.  V.,  in  v.  19  gives  breathy  is  the  word 
used  twice  in  v.  21,  where  the  E.  V.  gives,  spirit.  He  cites  also,  Ps. 
146  :  4.  Milton  uses  spirit  and  breath  as  meaning  the  same  ;  and  has  the 
authority  of  the  Latin,  the  Douay,  the  Ital.  and  the  E.  V.  for  it ;  they  all 
give  breath  for  the  Heb.  wordrw//, — Greek^  pneuma  in  v.  19. 

"We  have  given  all  that  the  Professor  gives  under  the  word  "soul." 
He  means  that  his  readers  should  understand  him  to  aflB.rm  that  the  pas- 
sage in  Job  teaches  the  doctrine — the  immortality  of  the  spirit, — inherent 
immortality  in  man.  He  assumes  that  there  is  something  inherent  in 
man  which  is  immortal ;  and  having  shown  plainly  and  rightly,  that 
what  is  called  soul'i^  not  it,  he  says,  "it  must  be  spirit." 

We  will  now  see  what  the  Professor  gives  for  spirtt.  He  gives  "Spirit, 
Gen.  6:3."  "  This  term  (says  he,)  is  often  employed  figuratively  by  the 
sacred  writers,  and  its  import  may  be  generally  determined  by  its  con- 
nection.'' And  without  giving  any  other  citation  be  then  goes  to  "The 
third  person  of  the  Trinity."— "  Holy  Spirit,"— "  Holy  Ghost."  The 
Heb.  in  Gen.  6  :  3,  is  :  And  said  Jehovah,  not  shall  remain  ruh — breath — 
of  me  in  man  for  ever,  because  he  flesh,  but  may  be  days  of  him  120 
years :  The  Douay  gives  spirit  (  small  s )  for  ruh  in  the  verse  :  The  Ital. 
Spirito  (capital  S):  E.  V.,  Spirit  (capital  S ).  The— r//^— breath- 
spirit — ^here  spoken  of  is  ruh  alue — breath  of  God,  "as  being  breathed 
into  man  by  God,  and  returning  to  him,"  says  Ges.,  under  r^-^,  citing 
Job  27  :  3  ;  Gen.  2:7;  Eccles.  12  :  7  ;  Ps.  104  :  29,  in  which  last  the  Heb. 
has  the  same  word  ruh — breath,  and  the  Douay,  Ital.,  and  E.  V.,  have 
breath.  How  Eadie  gets  "immortal  spirit, — inherent  immortality  in  man, 
from  Gen.  6  :  3,  we  leave  for  the  reader  to  imagine.  But  under  Atigel  he 
gives,  "  He  maketh  his  angels  spirits,"  i.  e.,  says  he,  they  are  not  corpo- 


80 

real— have  not  an  animal  organism  like  man.  He  cites  no  passage  for  his 
phrase.  The  Douay,  in  Ps.  103  :  4,  has,  "  Who  makest  his  angels  spirits ; 
and  the  Rheiims,  in  Heb.  1  :  7,  has,  "  He  that  maketh  his  angels,  spirits 
(with  a  comma  after  angels.)  The  E.  V.,  Ps.  104  :  4,  is,  "  Who  maketh 
his  angels  spirits;"  and  in  Hebrews  1  :  7,  "Who  maketh  his  angels 
spirits :  The  Ital.  in  Ps.  104  :  4  is  "  He  maketh  the  venii—^'mda  his 
^/;^^//_niessengers ;  and  in  the  Hebrews  1  :  7,  "Who  maketh  the  venti 
— winds — his  angeli — messengers.  And  that  the  Ital,  is  right  is  shown 
in  a  note  at  the  end  of  Chapter  XXXIH. 

And  in  the  New  Testament  the  Greek  word  used  is  this  same  aggelos. 
In  Mat.  1  :  10,  the  Greek  word  is  aggelos — (sounded  angelos :)  the  Latin 
given  there  is  angelus^  (there  is  no  such  Latin  word,  and  Anthon's  Latin 
Diet,  does  not  give  angelus  ;  it  is  the  Greek  angelos  with  the  Latin  termi- 
nation us^  instead  of  the  Greek  termination  os :)  The  Ital.  word  there  is 
angelo :  The  Eheims,  angel :  The  E.  V.  messenger.  So  that  John  the 
Baptist  was  an  angel,  i.  e.,  messenger— one  sent. 

We  will  now  see  how  Professor  Eadio  proposes  to  read  the  passage  in 
Job,  the  only  passage  in  the  book  on  which  he  rests  his  assertion  that  the 
Book  of  Job  teaches  "the  immortality  of  the  soul,  and  the  resurrection 
of  all  the  dead."  He  renders  the  passage  thus  : 

25  "Yet  I  know  my  Eedeemer,  he  liveth. 

And  the  last  (citing  Eev.  1  :  11)  will  he  arise  on  the  dust,"  ("ashes 
ofthe  grave,"  says  he  in  parenthesis.) 

26  And  after  this  my  skin  has  been  decomposed  by  disease. 
Even  from  (without)  my  flesh  I  shall  see  God, 

27  Whom  I  shall  see  to  me  (propitious,) 

And  mine  eyes  shall  behold  him  and  not  estranged, 

Thus  the  ardent  longings  of  my  heart  (will  be)  completed." 

The  parentheses  are  his. 

We  thus  get  from  Prof  Eadie  where  the  word  "without,"  used  by  the 
Am.  Bib  Un.  in  v.  26,  instead  of  the  word  "  from,"  which  it  gives  in  a 
note,  and  used  by  the  Professor  in  the  same  verse,  in  parenthesis  after 
the  word  "from"  used  by  him  in  that  verse,  comes  from.  The  Professor 
uses  "without"  as  a  substitute  for  the  English  preposition  "from," 
which  he  gives  for  the  Hebrew  preposition  ?«.  So  that  by  his  own 
showing  the  Heb.  would  read,  "from  flesh  of  me  I  shall  see  God."  But 
he  saw,  that  "from"  would  not  get  him  any  nearer  his  conclusion 
that  the  Book  of  Job  teaches  "the  immortality  of  the  soul,  or  spirit," 
than  the  preposition  in,  or  the  Ital.  preposition  with  ;  and  therefore  for 
"from"  he  substitutes  in  parenthesis,  "without,"  the  exact  opposite  to 
the  Ital.  with. 

The  Professor  cites  but  this  single  passage  in  the  Book,  yet  he  gravely 
ofters  to  our  understandings  the  proposition,  that  from  a  single  Heb.  let- 
ter,—the  preposition  m,  which  he  takes  to  be  used  in  the  verse  for  from, 
wc  must  understand  Job  as  teaching  the  " immortality  of  the  soul"  !  ! 
Words  in  answer  to  such  a  proposition  would  be  thrown  away. 


81 

But  further,  the  Professor  claims  that  the  Book  of  Job  teaches  "the 
resurrection  of  the  dead,"  by  which  he  means  we  shall  understand,  of 
all  the  dead.  Now  Job,  "  the  hero  of  the  poem,"  is  a  just  man.  The 
writer  of  the  Book  makes  God  a  witness  to  his  innocence.  And  as  a  just 
man  the  writer  represents  him  as  hoping,  and  even  confidently  expecting 
to  be  raised  from  the  dead.  But  how  does  this  prove  "the  immortality 
of  the  soul,"  i.  e.,  inherent  immortality  in  man  ?  How  is  it  that  men  can 
become  so  wedded  to  a  system  as  to  attempt  to  support  it  by  such  feeble 
efforts  I  It  is  said  that  with  the  Hindoos,  he  who  refuses  instruction, 
and  will  not  be  convinced,  is  told  to  ask  the  cattle. 

And  who  does  the  Professor  understand  by  the  Eedeemer,  in  v.  25, 
who,  he  says,  "will  arise  on  the  dust,— ashes  of  the  grave  ?  "  The  Deity 
is  the  Eedeemer  spoken  of  in  the  verse.  One  reference  will  be  suflScient 
to  show  this :  Ps.  49  :  16,  E.  V.  v.  15  :  David  there  says  :  But  God  will 
redeem  breath  of  me  (poetical  for  me)  from  hand  of  shaul  when  he  shall 
fetch  rae  :  The  Douay  is  Ps.  48  :  16  ;  and  is  :  But  God  will  redeem  my 
soul  from  the  hand  of  hell,  when  he  shall  receive  me  :  The  Ital.  is,  49  :  16 
But  God  will  redeem  my  anhna  from  the  sepulchre,  for  he  me  will  re- 
ceive to  him  :  E.  V.  But  God  will  redeem  my  soul  (poetical  for  me)  from 
the  power  of  the  grave,  for  he  shall  receive  me. 

This  49th  Psalm,  with  the  correction  of  a  single  verse  in  the  Ital.  and 
E.  V.  gives  the  true  Bible  teaching  as  to  the  destiny  of  the  wicked,  and 
of  them  who  shall  be  accounted  just:  audit  is  the  uniform  teaching  of 
all  scripture  from  beginning  to  end,  including  the  Book  of  Job.  The 
Heb.  of  Ps.  49  :  12,  E.  V.  v.  11,  is :  Graves  of  them  (the  wicked)  houses 
of  them  for  ever,  habitations  of  them  to  circle  and  circle :  The 
Septuagint— the  Greek  version— is :  The  graves  of  them  houses  of 
them  for  ever,  covers  of  them  to  generation  and  generation:  Latin 
—sepulchres  of  them  houses  of  them  for  ever,  tents  of  them  to 
progeny  and  progeny:  Douay,  v.  12,  And  their  sepulchres  shall  be 
their  houses  for  ever ;  their  dwelling  places  to  all  generations : 
The  E.  V.  is,  v.  11 :  Their  inward  thought  is  that  their  houses  shall  con- 
tinue for  ever,  a/?d  their  dwelling  places  to  all  generations,  (interpolating 
five  words.)  And  now  we  will  see  where  this  E.  V,  rendering  came 
from.  The  Ital.  is,  v.  12  :  Their  inward  thought  is  that  their  houses  shall 
continue  for  ever,  and  that  their  habitations  shall  continue  through  every 
age  (interpolating  nine  words  :)  and  the  Ital.  puts  the  word  thought  in 
italics  as  not  being  in  the  Hebrew,  but  the  E.  V.  puts  it  in  the  Eonian 
letter,  thereby  affii-ming  that  the  word  thought  is  in  the  Hebrew.  The 
Heb.  of  V.  15,  E.  V.  14,  is:  Like  sheep  in  shaul t\vQj  place  them,  death 
shall  pasture  them  (figuratively  for  guard  them,  says  Ges.,  under 
roe.)  It  will  suffice  to  read  in  the  E.  V.  verses  14,  15,  19,  20,  with  the 
knowledge  that  the  Heb.  word  shaul  is  used  twice  in  v.  14,  and  once  in  v. 
15,  and  that  the  Douay  uses  its  word  hell  in  each  of  those  three  places  ; 
and  that  the  Ital.  in  v.  14,  uses  first  sotterra — under  ground,  and  secondly 


82 

the  sepulchre  :  and  in  v.  15  gives,  But  God  will  redeem  my  anima  from 
the  sepulchre  :  The  E,  V.  w^mg^^mve  in  each  of  these  three  places. 

And  here,  perhaps,  is  as  good  a  place  as  I  shall  find  to  give  the  mean- 
ing of  the  two  Heh.  words  iiphsh  hie^  for  which  our  E.  V.,  in  Gen.  2  :  7 
gives  "living  soul." 

1  have  heard  these  two  English  words  livhig  soul  in  Gen.  2  :  T  cited  as 
proving  the  tenet, — inherent  immortality  ;  and  Commentator  Scott,  in  a 
note  to  that  verse  makes  those  words  teach  that  tenet.  The  two  Heb. 
words  in  that  v.  are  nphsh  hie.  Now  these  two  Heb.  words,  used  together, 
occur  twelve  times  in  the  Pentateuch — the  five  books  of  Moses — and  in 
eleven  of  them,  all  except  Gen.  2  :  7,  are  used  of  the  lower  orders  of  an- 
imals of  every  grade ;  and  in  the  two  passages  cited  from  Leviticus  are 
used  of  fishes. 

The  twelve  places  in  the  Pentateuch  are :  Gen.  1  :  20  ;  1  :  21 ;  1  :  24 ; 

1  :  30;  Gen.  2:  7;  2:19;  9:10;  9:12,15,16;  Levit.  11  :  10,  46.  In 
five  of  these  places,  namely  Gen.  2:7;  9  :  10,  12,  15,  16,  the  Douay  gives 
living  soul.,  all  except  Gen.  2 :  7,  being  used  of  other  living  creatures  be- 
sides man.  The  E.  V.  gives  living  soul.,  only  in  Gen.  2:7.  In  Ezek. 
47  :  9,  the  Heb.  has  the  same  two  words  nphsh  hie.,  used  of  fishes  :  The 
Douay  there  is,  every  living  creature  ;  E.  V.,  every  thing  that  liveth. 

The  two  Greek  words  used  in  the  Greek  version  of  the  Old  Testament 
for  the  two  Heb.  words  ?tphsh  hie  are  psuche  zosa — breath  living  ;  and  in 
Kev.  8  :  9  and  16  :  3,  we  find  that  all  aquatic  living  creatures  have  psuche 
—breath— soul,  equivalent  to  the  Heb.  nphsh.  The  Greek  of  Eev.  8  :  9 
is,  And  died  the  third  part  of  those  creatures  in  the  sea  ^^isxwg  psuchas 
(accusative  plural  of /^wtV/^)— breaths— souls  :  For  psuchas  in  the  v.  the 

Rheims  Eom.  Cath.  version  gives  life:  Ital of  the  creatures  in  the  sea 

which  had  anima — breath — soul — died:  (We  see  unequivocally  from  this 
verse  in  the  Ital.,  and  from  the  Ital.  of  Gen.  1  :  30,  that  anima.,  the  Latin 
and  Ital.  word,  means  breath :  the  only  definition  given  of  it  in  Graglia's 
Ital.  Diet,  is,  soul:  The  E.  V.  of  Eev.  8  :  9  is.  And  the  third  part  of  the 
creatures  which  were  in  the  sea,  and  had  life,  died.  And  in  Eev.  16  :  3 
the  Greek  is,  and  every  psuche  zosa — breath  living — died  in  the  sea : 
Eheims and  every  living  soul  died  in  the  sea :  E.  V the  same. 

Adding  these  two  verses,  Ezek.  47  :  9  and  Eev.  16  ;  3,  we  have  fourteen 
passages  in  the  Hebrew  and  Greek  Scriptures  in  which  the  two  Heb. 
words  nphsh  hie.,  and  their  Greek  equivalents /j«r/z^  zoza  are  used  togeth- 
er :  and  in  thirteen  of  these  fourteen  passages,  (every  one  except  Gen. 

2  :  7,  where  the  Douay  and  E.  V.  give  living  soul^)  they  are  used  of  the 
lower  orders  of  animals  of  every  grade:  animal  mGans  a  breathing  crea- 
ture, from  the  Latin  anit?ia — breath. 

The  Hebrew,  after  having  often  used  its  two  words  nphsh  hie  together,u8es 
most  often  its  one  word  nphsh  to  express  what  its  two  words  nphsh  hie 
signify.  The  first  instance  of  its  use  of  the  one  word  nphsh  is  in  Levit. 
11  ;  46  before  cited.  In  that  v.  it  gives  first,  and  of  every  nphsh  hie  which 


83 

creepeth  in  waters,  and  then  gives,  and  every  nphsh — breath — soul — 
which  crawleth  on  this  earth  :  The  Douay  gives  no  word  for  the  single 
word  7iphsh  in  the  verse :  The  Ital.  gives,  first,  every  animal  living,  and 
then  gives  every  animal :  The  E.  V.  gives,  first,  every  living  creature, 
and  then,  every  creature. 

And  so,  our  ecclesiastics,  after  using  their  words  immortal  soul  suffi- 
ciently, use  their  word  jc^/// alone,  leaving  their  word  immortal  io  be  un- 
derstood. 

In  Prov.  12  :  10,  we  have,  Heb.,  careth  for  a  just,  nphsh — breath — soul — 

of  beast  of  him  :  Douay The  just  regardeth  the  lives  of  his  beasts : 

Ital the  life  of  his  beast :  E.  V A  righteous  man  regardeth  the  life 

of  his  beast. 

Under  nphsh^  Ges.  says  :  specially  nphsh  is,  a  man,  a  person  :  "if  any 
soul — nphsh^  i.  e.  says  he,  if  any  one  sin,"  citing  Levit.  5  :  1,  2,  4,  15,  17: 
"seventy' ///>^jV; — souls — came  out  of  the  loins  of  Jacob,''  citing  Exod. 
1:5;  and  citing  Exod.  16  :  16,  where  the  Heb.  has  its  word  nphsh,  for 
which  the  Douay  there  gives,  souls  :  the  Ital.  persons  ;  and  the  E.  V. 
persons. 

Gesenius  takes  hie  (in  7iphsh  hie)  to  be  the  genitive  (by  position)  of  the 
noun  hie — life  ;  and  for  ftphsh  hie — breath  of  life,  gives,  animal  of  life,  i.  e. 
says  he,  endued  with  life,  "living  creature,"  citing  under  nphsh^  Gen. 
1  :  21,  24  ;  2:7;  2  :  19,  and  other  passages  ;  and  in  Gen.  1 :  24  and  2  :  19, 
the  Douay  gives,  living  creature  :  and  the  E.  V.  living  creature.  Why 
not  give  living  creature  for  the  same  two  Heb.  words  in  Gen.  2:7? 

We  will  now  dispose  of  Prof.  Eadie's  word  "without."  In  the  Hebrew 
of  the  passage  in  Job,  lis  used  five  times,  thus  :  In  the  first  clause,  "And 
I,  know  I."  \\\  the  second  clause,  "  I  shall  see  God."  In  the  third 
clause,  "whomi,  I  shall  behold  for  myself."  It  is  clear  that  "And  I,"  and 
"know  I,"  in  the  first  clause,  each  means  the  living  man  Job  in  his  flesh. 

But  the  Professor  asks  us  to  believe,  that  when  Job  is  made  to  say,  in 
the  second  clause  of  the  same  passage,  "  in^  or  zuith^  or  from  my  flesh  / 
shall  see  God,"  /  means  ''without"  my  flesh.  And  that  when  Job  is 
made  to  say  in  the  third  clause  of  the  same  passage,  "Whom  I,  I  shall  be- 
hold for  myself,"  I  means  "without"  my  flesh  !  It  would  be  suflicient  to 
say  here,  that  "  without  "  is  not  at  all  given  as  a  definition  of  the  Heb. 
preposition  m.  It  is  defined  by  Gesenius,  by,  with,  out  of — a  clean  thing 
out  ofdXL  unclean,  citing  Job  14  :  4.  Noyes  there  gives, y9w;/  an  unclean. 
Am.  Bib.  Un.,  out  of  the  unclean.  And  Ges.  gives,  "to  conceive  m  any 
one,"  citing  Gen.  19  :  36.  I  suppose  the  Professor  would  agree  that  m  in 
that  V.  had  better  be  translatedyraw.  To  translate  ni — "without"  there 
would  certainly  be  a  miraculous  conception  ;  quite  as  much  so  as  the 
Professor's  "without"  for  the  same  Heb.  preposition  w,  in  Job  19  :  26,  is. 

To  hang  upon  the  single  preposition  from^  given  for  the  Heb.  prepo- 
sition /«,  in  a  single  verse  in  Job,  the  proposition  that  the  Book  of  Job 
teaches  "the  immortality  of  the  soul," — inherent  immortality  in  man, 
without  a  pretense  that  there  is  any  other  language  or  word  in  the  Book 


84 

to  sustain  that  tenet,  is  as  absurd  as  the  tenet  itself.  And  strange  to 
say,  Eadie  himself  says,  that  the  word  Soul  "  is  used  to  denote  mere 
animal  life,"  as  before  given. 

In  Job  12  :  4,  Job  is  made  to  use  him  for  me.  The  Heb.  is  ii — him ; 
Douay,  Ital.,  E.  V.  and  Am.  Bib.  Un.,  hivi :  Mr.  Noyes  gives  me :  It  is 
analagous  to  he  for  1,  in  Job  13  :  28,  and  to  Job  19  :  25,  if  the  Ital.  is  right 
in  using  egli — he — in  that  verse. 

The  writer  of  the  Book  makes  Job  say,  in  v.  25  :  "And  I,  know  I  Ke- 
deemer  of  me  lives."  Is  that  all  he  meant  Job  to  say  of  himself?  We 
think  he  plainly  meant  that  Job  should  say  further  of  himself:  "And  I 
at  last  upon  dust  shall  be  raised." 

The  title  page  for  Mr.  Noyes' s  Job  is  : 

"A  new  translation  of  the  Book  of  Job,  with  an  Introduction,  and 
Notes  chiefly  explanatory.  By  George  E.  Noyes.  Second  edition.  With 
corrections  and  additions.     1838." 

In  the  Introduction  he  says  :  "of  the  alterations  in  the  last  translation 
some  have  been  made  for  the  sake  of  more  literal  exactness,  of  the  im- 
portance of  which  I  have  a  deeper  impression  than  when  I  began  to 
translate.  In  other  words,  I  have  yielded  less  to  the  besetting  sin  of  a 
translator,  a  disposition  to  paraphrase."  "  In  a  few  cases  my  judgment 
is  somewhat  different  from  what  it  was  ten  years  ago,  and  in  others  I  have 
received  new  light  from  the  later  researches  of  the  German  Hebraists." 

We  thus  find  that  Mr.  Noyes  began  to  "translate"  (or  rather  to  "para- 
phrase") in  1828, — forty  seven  years  ago.  How  much  less  he  yielded  to 
that  "  sin  of  a  translator"  in  1838,  the  reader  will  form  his  own  opinion 
from  what  will  be  given  from  the  second  edition  of  his  so-called  Trans- 
lation. 

Mr.  Noyes  must  have  been  quite  young  when  he  "began  to  translate." 
The  world  had  not  begun  then,  or  even  in  1838,  to  complain  much  that 
I  know  of,  of  the  license  of  paraphrasing  the  revealed  word,  so  freely  in- 
dulged in  the  Roman  Cath.  English  versions,  and  in  our  authorized  E.  V. 
The  Christian  world  of  our  language  has  moved  since  1838,  and  within  a 
fdW  years  past  has  called  so  loudly  for  a  translation  of  the  Bible  from  the 
originals,  without  paraphrase,  that  the  clergy  have  felt  obliged  to  do 
something  in  answer  to  the  call.  But  what  they  have  done  is  no  com- 
pliance with  it.      See  the  preface  to  this  book. 

I  extract  another  remark,  a  very  just  one,  from  Mr.  Noyes's  Introduc- 
tion: "  That  the  sentiments  of  Job,  and  of  the  different  disputants,  as 
well  as  those  which  are  represented  as  proceeding  from  the  lips  of  the 
Creator,  must  all  be  regarded  as  the  effusions  of  the  poet's  own  mind,  is 
also  too  plain  to  need  argument.  The  whole  structure  and  arrangement, 
thoughts  and  language,  form  and  substance  of  the  work  must  all  have 
proceeded  from  one  and  the  same  mind." 

I  now  give  Mr.  Noyes's  rendering  of  the  passage,  Job  19  :  25,  26,  27  : — 


85 

25  Yet  I  know  that  my  Vindicator  liveth, 
And  will  stand  up  at  length  on  the  earth  ; 

26  And  though  with  my  skin  this  body  be  wasted  away, 
Yet  in  my  flesh  I  shall  see  God. 

27  Yea,  I  shall  see  him  my  friend  ; 

My  eyes  shall  behold  him  no  longer  an  adversary  ; 
For  this  my  soul  panteth  within  me. 

Job  14  :  19,  Noyes  renders,  so  thou  destroyest  the  hope  of  man,  i.  e. 
says  he  in  a  note,  the  hope  of  living  again  after  death. 

We  will  now  see  Mr.  Noyes's  interpretation  of  the  passage  Job  19  :  25, 
26,  27,  in  a  note.  He  thinks  the  object  of  the  writer  was,  to  make  Job 
express  the  firm  persuasion  that  God  will  be  the  vindicator  of  his  integ- 
rity from  the  charges  of  his  friends  ;  that  he  "will  stand  upon  the  earth," 
as  a  judge,  and  decide  the  cause  in  his  favor  ;  that  "  though  his  body  be 
wasted  away  to  a  mere  skeleton,  yet  in  his  flesh,  restored  to  sound- 
ness, or  before  he  dies,  he  shall  see  God — interposing  in  his  favor,  and 
taking  his  side  in  the  controversy." 

Noyes  then  goes  into  a  course  of  reasoning  from  which  he  concludes  that 
"it  is  probable  that  the  main,  if  not  sole,  object  of  Job's  confident  expect- 
ation was,  "the  vindication  of  his  character  by  the  Deity. 

Noyes  then  says :  that  the  supposition  that  Job  here  expresses 
his  expectation  of  a  resurrection  to  a  life  of  happiness  is  unfounded  ; 
and  he  gives  his  reasons  for  this  opinion :  Though  he  says  under 
his  first  reason,  "  The  belief  in  a  future  state  of  retribution  would 
have  in  some  measure  solved  the  difficulty  respecting  the  afilictions  of 
the  good,  and  the  prosperity  of  the  wicked.  He  says,  "that  there  is  no 
allusion  to  Christ  in  the  term  Eedeemer,  nor  to  the  resurrection  to  a  life 
of  happiness  in  the  three  verses.  That  this  has  been  the  opinion  of  the 
most  judicious  and  learned  critics  for  300  years,  such  as  Calvin,  Mercier, 
Grotius,  LeClerc,  Patrick,  Warburton,  Durell,  Heath,  Kennicott,  Doed- 
erlein,  Dathe,  Eichhorn,  Jahn,  DeWette,  and  many  others." 

We  agree  that  there  is  no  allusion  to  Christ  in  the  word  Eedeemer, 
used  in  v.  25.  And  we  agree,  too,  that  there  is  no  allusion  in  the  three 
verses  to  a  resurrection  to  a  life  of  happiness.  This  phrase,  "resurrection 
to  a  life  of  happiness^''  has  been  introduced  by  papists  and  others  who 
have  taught  resurrection  to  a  life  of  7nisery .  Strike  out  that  blasphemous 
tenet  and  there  is  no  need  of  or  sense  in  the  words,  to  a  life  of  happiness^ 
added  to  resurrection— living  again— from  the  grave.  There  is  no  such 
language  in  Scripture  as  "resurrection  to  a  life  of  happiness.''''  Job,  and 
all  other  Scripture,  teaches  the  resurrection  of  the  just— of  them  who  shall 
be  accounted  just,  and  the  life  of  the  resurrected  just  will  certainly  be  a 
happy  life. 

Noyes  says :  "  Dr.  Stock  supposes  that  Job  expected  to  die,  and  to  be 
raised  again  to  life  in  this  world,  to  see  his  innocence  vindicated,  and  his 
calumniators  punished."     [Of  course  to  die  again,  Doctor.]     And  Noyes 


86 

adds :  If  we  even  suppose  him  to  have  had  his  death  in  view,  there  is 
not  the  slightest  reason  to  believe  that  he  referred  to  "a  general  resurrec- 
tion," but  only  that  he  should  be  restored  by  the  power  of  God  to  this 
world,  [of  course  to  die  again.  ] 

Again  we  agree  with  Mr.  Noyes,  that  there  is  no  reference  in  the  pass- 
age to  "a;  general  resurrection.''''  This  is  another  phrase  introduced  by 
those  who  have  taught  the  tenet  that  all  are  to  be  raised  from  the  dead, 
the  just  and  the  wicked ;  the  latter  to  an  eternity  of  woe. 

Noyes  says,  at  foot  of  page  122  of  his  Job,  that  chap.  14  renders  it 
highly  probable,  either  that  Job  had  no  belief  in  the  resurrection  of  the 
dead,  or  in  a  future  state  of  existence  equally  desirable  with  the  present 
life  ;  or  that  the  author  of  the  poem  excluded  from  it  all  regard  to  a  fu- 
ture state,  as  inconsistent  with  its  plan  and  design.  That  it  contains 
several  assertions  of  man's  utter  annihilation.  It  is  true,  says  Mr.  Noyes, 
that  if  we  make  some  allowance  for  his  language  of  strong  emotion,  we 
may  suppose  that  he  had  some  vague  notions  of  the  existence  "  of  the 
disembodied  spirit,"  [another  of  orthodoxy's  invented  phrases,]  in  a  half 
conscious,  inactive  state,  in  the  interior  of  the  earth,  [a  disembodied — 
immaterial  spirit — confined  in  the  interior  of  the  earth !  How  about 
that,  Mr.  Noyes?  That  wouldn't  do  for  Modern  Spiritism,]  such,  for  in- 
stance, as  prevailed  among  the  ancient  Greeks,  but  more  gloomy  and  less 
definite  ;  an  existence  wholly  undesirable,  and  off'ering  no  equivalent  for 
the  loss  of  present  enjoyments  and  of  the  present  life  :  Here  he  refers  us 
to  chap.  10  :  21,  22 :  Eead  them  in  the  E.  V.  "  These  verses,"  says 
Noyes,  "contain  a  description  of  sheol,  or  hades,  the  under- world,  the 
place  of  all  the  dead."  He  proceeds  to  say,  "  It  is  almost  impossible  for 
the  human  soul  to  conceive  that  its  consciousness  will  be  wholly  lost ;" 
for  which  he  refers  us  to  ch.  14  :  22,  and  his  note  thereon.  But  before  we 
give  that  we  ask  Mr.  Noyes  whether  he  ever  had  such  a  concussion  of  his 
brain  as  stopped  the  circulation  of  blood  in  it;  and  if  so,  whether  his 
consciousness  was  not  lost.  Chap.  14  :  22,  in  the  E.  V.  is.  But  his  flesh 
upon  him  shall  have  pain,  and  his  soul  within  him  shall  mourn,  (See 
the  verse  in  this  book.)  Noyes's  note  upon  it  is  at  page  133.  He  says  : 
"  By  a  bold  but  not  unnatural  personification,  the  dead  man  in  his  grave 
is  represented  as  conscious  of  his  own  miserable  condition,  and  of  that 
alone."  [And  is  the  dead  man  conscious  of  anything  because  by  person- 
ification he  is  represented  as  conscious  of  his  own  miserable  condition  ?] 

Noyes  then  proceeds  to  say:  "The  separate  existence  of  the  soul 
seems  to  be  implied  in  the  distinction  which  is  made  between  sheol  and 
the  grave  ;  the  former  being  represented  as  a  vast  subterranean  cavern, 
where  all  the  spirits  of  the  dead  dwell  together."  Now  the  reader  of 
this  work  will  see,  that  shaul — sheol.,  wherever  it  occurs  in  Job  and  in  all 
other  Hebrew  Scripture,  and  the  Greek  hades  in  the  Old  and  New  Testa- 
ments, means  the  grave.  There  is  no  such  distinction  as  Mr.  Noyes  sug- 
gests. His  language,  "a  subterranean  cavern  where  all  the  spirits  of  the 
dead  dwell  together,"  shows  that  he  is  absolutely  possessed  by  Ortho- 


87 

doxy's  spirits^  or  by  some  spirit  escaped  from  the  cavern,  and  not  yet 
successfully  materialized  by  any  spiritist  medium. 

His  own  renderings  of  shaul  prove  that  there  is  no  such  distinction. 
Shaul  occurs  seven  times  in  Job,  as  follows  :  We  give  Noyes'  rendering  in 
each  place,  and  the  rendering  of  the  Am.  Bib.  Un.  in  each.  Job  7  :  9, 
Noyes,  ^nzt't?  /  Am.  Bib.  Un.,  tinder-ivorld.  Job  11  :  8,  Noyes,  hell:  Am. 
Bib.  Un.,  the  under-world.  Job  14  :  13,  Noyes,  under-world :  Am.  Bib. 
Un.  the  same.  Job  17  :  13,  Noyes,  ^;'(^^'^  .•  Am.  Bib.  Un.,  underworld. 
Job  21  :  13,  Noyes,  grave:  Am.  Bib.  Un.,  under-world.  Job  24:19, 
Noyes,  grave:  Am.  Bib.  Un.,  underworld.  Job  26  :  6,  Noyes,  under- 
world: Am.  Bib.  Un.  the  same.  What  has  become  of  Mr.  Noyes's  "dis- 
tinction between  shaul — (he  writes  it  sheol) — and  the  grave."  He  must 
have  forgotten  himself. 

Mr.  Noyes  then  proceeds  to  say  :  "  The  belief  in  some  sort  of  existence 
of  the  soul  after  death  seems  also  to  be  implied  in  the  credit  which  the 
ancient  Hebrews  gave  to  the  art  of  necromancy,"  citing  1  Sam.  28  :  3  to 
10.  This  is  too  much.  In  that  chapter  a  cunning  female  ventriloquist 
necromancer,  called  a  witch,  pretends  to  communicate  with  the  dead,  and 
has  the  power  to  support  her  pretensions  by  making  her  ventriloquist 
voice  appear  to  come  from  the  ground.  And  the  witch  herself  tells  Saul, 
(she  pretending  not  to  know  him,  though  in  1  Sam.  9  :  2  we  are  told,  in 
the  E.  v.,  "from  his  shoulders  and  upwards  he  was  higher  than  any  of 
the  people,"  )  that  he  had  cut  olf  all  those  that  have  familiar  spirits,  and 
the  wizards  out  of  the  land  ;  and  asks  him,  "wherefore  then  lay  est  thou 
a  snare  for  my  life,  to  cause  me  to  die  ?"  And  in  v.  10,  "  Saul  sware  to 
her  by  the  Lord,  saying.  As  the  Lord  liveth,  there  shall  no  punishment 
happen  to  thee  for  this  thing."  Saul  himself  had  condemned  the  con- 
sulting of  witches  and  wizards  and  necromancers  as  a  superstition.  And 
yet  Mr.  Noyes  thinks  that  "the  separate  existence  of  the  soul"  may  be 
"implied"  from  such  a  superstition.  This  matter  of  the  Witch  of  En- 
dor  is  more  fully  exposed  in  "  The  Theology  of  the  Bible,"  page  412 
and  following.  Mr.  Noyes  then  says :  "  But  the  language  of  this  chap- 
ter" (ch.  14)  "appears  to  be  wholly  inconsistent  with  the  supposition 
that  Job  had  any  expectation  of  a  desirable  existence  after  death.  "  It 
was  reserved  for  the  Prince  of  Life,  the  author  and  finisher  of  our  faith, 
to  bring  the  glad  tidings  of  great  joy  to  the  aching  hearts  of  men,— to 
bring  life  and  immortality  to  light."  Here  we  see  that  Mr.  Noyes  adopts 
the  faulty  rendering  by  the  E.  V.,  and  by  Albert  Barnes,  D.  D.,  of  Phil- 
adelphia, since  deceased,  of  2  Tim.  1:10;  (see  page  326  of  the  work  just 
cited.)  Mr.  Barnes  says:  "  I  have  seen  no  evidence,  I  now  see  none,  of 
the  immortality  of  the  soul  as  derived  from  human  reasoning  which 
would  be  satisfactory  to  my  mind ;  and  my  belief  that  the  soul  will  exist 
for  ever  is  founded  on  the  fact  that '  life  and  immortality  are  brought  to 
light  through  the  Gospel.'  "  The  reasoning  of  Plato  on  the  subject,  in 
the  Phsedo,  has  done  nothing  to  convince  me  on  that  point,  nor  have  I 
met  with  any  reasoning,  apart  from  the  statements  of  the  Bible,  which 


88 

would  convince  me,  or  which  would  give  support  or  consolation  to  my 
aching  mind  when  I  think  on  this  great  subject."  The  immortality  of 
the  soul  spoken  of  by  Mr.  Barnes  is,  inherent  immortality  in  man  ;  and 
for  his  belief  in  this  he  puts  himself  on  Paul's  language  to  Timothy,  as  he 
would  have  us  understand  that  language,  in  2  Tim.  1  :  10  ;  thus  discard- 
ing, as  well  he  might,  all  the  numerous  other  eifbrts  to  find  "the  immor- 
tal soul"  in  the  Bible.  Mr.  Barnes's  oallocation  of  the  words  in  that  v. 
is  :  "  life  and  immortlity  are  brought  to  light  through  the  gospel,"  mak- 
ing the  verse  to  mean,  that  through  the  gospel  life  and  immortality  of  all  JV-" 
is  brought  to  light :  The  E.  V.  is,  "hath  brought  life  and  immortality  to  ^ 
light  through  the  gospel."  Now  the  Greek— the  original— is,  "  having  j^., 
brought  to  light  a  life  and  incorruptibility  (equivalent  to  immortality)'^ 
through  the  gospel."  What  is  that  the  Greek  says  is  brought  to  l|9#  It'^ 
is,  a  life  and  immortality  through  the  gospel,  i.  e.,  through  belief  in  the 
gospel,  and  of  course  to  those  only  who  believe  in  the  gospel— good 
tidings — of  the  Christ  come  :  the  phrase  here  being  equivalent  to  the  lan- 
guage of  the  same  Apostle,— Paul,  in  Eom.  6  :  23,  a  life  eternal  through 
Jesus  Christ.  And  Mr.  Noyes  proceeds  to  say,  further :  "  some  critics 
have  endeavored  to  lessen  the  force  of  Job's  express  denials  of  a  future 
life,  in  this  chap.  (  chap.  14)  by  the  remark  that  he  only  meant  that  he 
could  not  hope  to  live  again  in  the  present  world;  but  that  he  might  still 
have  believed  that  he  should  exist  hereafter  in  a  better  world."  "I 
admit,"  says  Mr.  Noyes,  "  that' a  second  life  in  this  world  was  what  he 
intended  to  deny  ;  but  1  think  it  was  because  the  idea  of  a  desirable 
existence  in  any  other  place  had  never  entered  his  mind."  "If,  as  he 
asserts,  the  hope  of  living  again  in  this  world  would  have  afforded  him 
consolation  and  comfort  under  his  afllictions,"  (where  does  Mr.  Noyes 
get  this  from),  then  surely  the  hope  of  a  happier  state  of  being  than  the 
present  life  might  have  afforded  him  still  greater  comfort  and  consola- 
tion. How  can  it  possibly  be  accounted  for,  tsays  Mr.  Noyes,  that  he 
should  sink  in  despair  because  he  could  not  hope  to  enjoy  the  doubtful 
good  of  living  again  in  this  world  of  sin  and  misery,  whilst  (i.  e.  if)  at 
the  same  time  he  believed  in  the  existence  of  a  world  of  happiness 
and  purity,  to  which  the  righteous  were  to  be  admitted?"  He  says: 
see  note  upon  ch,  19  :  25,  [we  have  given  that.]  He  says:  "In 
chap.  10  :  21,  22,  we  have  a  description  of  the  place  where  Job  expected 
to  be  after  death  ;  see  the  E.  V.  We  have  given  five  diff'erent  English 
versions  of  the  passage  in  Job  19  :  25,  26,  27,  namely,  the  Douay,  Profes- 
sor Eadic's,  Mr.  Noyes's,  the  E.  V.  and  the  Am.  Bib.  Union.  The  last 
named  is  the  only  one  that  gives  the  peculiar  construction  of  the  Hebrew 
verse  :  thus  :  "  But  I,  I  know  my  Redeemer  lives,  and  in  after  time  will 
stand  upon  the  earth,  or,  on  the  dust."  It  does  not  insert  he.  Who  will 
stand  up  on  the  earth,  or  dust  ?  I,  certainly,  (Job).  It  is  the  nominative 
to  will  stand  up.    And  the  Latin  gives,  I  shall  be  raised  up  :  The  Douay 

I  shall  rise  out  of  the  earth  :  Ital si  levera — (the  Ital.  passive) — 

shall  be  raised  up  upon  the  dust:    the  Ital.  inserts  egU—\\Q^  which  the 


89 

construction  of  the  verse  shows  means  Job  himself,  just  as  the  Ital.  cos- 
tui — this  man,  in  Job  13  :  28  means,  where  the  margin  tells  us  that 
he  means  I.  The  marginal  note  to  the  E.  V.  word  he^  in  that  v.  is : 
"This  man,  a  form  of  expression  both  in  Greek  and  Hebrew  for  /." 
The  Heb.  in  that  verse  is  :  And  eua  he  (i.  e.  Job  himself;)  and  Ges. 
cites  several  passages  in  which  eua  is  used  for  himself:  The  Greek  in 

Job  13  :  28  is,  "  Who  (i.  e.  Job  himself)  is,"  &c.    Latin Who  am  to 

be  consumed,  &c.  :  Douay Who  am  to  be  consumed  as  rottenness  : 

Ital costui — this  man  :  E.  V /^^,  as  a  rotten  thing  consumeth. 

Mr.  Noyes  makes  no  pretension  that  the  passage  in  Job  19  :  25,  26,  27, 
or  any  other  passage  in  the  book  teaches  "  The  immortality  of  the  soul." 
If  he  had  thoroughly  repented  of  the  sin  of  paraphrasing,  and  given  his 
talents  to  a  literal  translation  of  scripture,  he  would,  we  think,  have 
become  willing  to  accept  the  doctrine  which  the  Book  clearly  teaches, 
namely,  the  resurrection  of  the  just — of  them  who  shall  be  accounted 
just,  and  of  them  only,  to  a  life  eternal :  the  same  doctrine  that  Paul, 
centuries  after,  taught  in  Eom.  2  :  7,  "  To  them  who  by  patient  continu- 
ance in  well  doing  seek  ^for  glory  and  honour  and  immortality,"  a  life 
eternal,  (i.  e.  immortality.) 

One  more  version  of  the  passage  remains  to  be  given,  namely,  that  of 
the  Septuagint— the  Greek  version  of  the  Old  Testament,  "  so-called 
because  it  was  the  work  of  seventy,  or  rather  seventy-two  interpreters." 
It  was  made  in  the  third  century  before  the  Christian  era." 

We  now  give  a  translation  of  the  Greek  of  the  passage, — Job  19  :  25, 
26,  27: 

25  I  know,  but,  that  eternal  is  he  who  dehver  me  is  to  upon  earth, 

26  To  make  [stand  up  again  the  skin  of  me  which  going  patiently 
through  these ;  for,  but,  of  the  Lord  these  with  me  are  to  be  brought  to 
an  end : 

27  Which  I  in  myself  know,  which  the  eye  of  me  has  seen,  and  not 
another  ;  all,  but,  with  me  brought  about  together  in  bosom  : 

In  a  work  I  have  but  lately  seen,  the  title  page  of  which  is:  "The 
Septuagint  version  of  the  Old  Testament  with  an  English  translation ; 
and  with  various  readings  and  critical  notes  ;"  (It  is  not  said  by  whom  ;) 
Published  in  London ;  the  passage  in  the  Greek  is  rendered  in  English 
thus  : 

25  For  I  know  that  he  is  eternal  who  is  about  to  deliver  me, 

26  Aytd  to  raise  up  upon  the  earth  my  skin  that  endures  these  suffering's: 
for  these  things  have  been  accomplished  to  me  of  the  Lord  ; 

27  Which  I  am  conscious  of  in  myself,  which  mine  eye  has  seen,  and 
not  another,  but  all  have  been  fulfilled  to  me  in  my  bosom. 

There  is  nothing  in  the  Greek  of  the  passage  giving  the  least  counte- 
nance to  the  idea  that  "the  Deity"  is  to  stand  up  on  the  earth  :  or  to  the 
idea  that  the  passage  teaches  "  the  immortality  of  the  soul,"  as  Professor 
Eadie  tries  to  make  it  teach  by  his  substituted  word  "  without." 
8 


90 

Professor  Eadie  says :  "  The  Scriptures  evidently  distinguish  between 
the  spirit  and  soul,"  and  cites  1  Thes.  5  :  23  ;  Hebrews  4  ;  12.  He  then 
says  :  "  The  word  which  we  call  soul  is  used  to  denote  mere  animal  life, 
or  the  seat  of  sensations,  appetites  and  passions,''  citing  Gen.  1  :  20,  and 
saying:  "  There  the  word  translated  life  is  the  same  with  that  which  is 
elsewhere  translated  soul."  [The  Heb.  word  there  is  nphsh^  one  of  the 
definitions  of  which  is,  life.'\  The  Greek  word  uniformly  used  for  the 
Heb.  nphsh  \apsuche,  and  life  is  one  of  the  definitions  given  ofpstiche. 

Our  E.  V.  of  1  Thes.  5  :  23  is  :  "  And  the  very  God  of  peace  sanctify 
you  wholly ;  and  /  pray  God  your  whole  spirit  and  soul  and  body  be 
preserved  blameless  unto  the  coming  of  our  Lord  Jesus  Christ."  That 
coming  was  then  expected  soon,  as  we  learn  from  other  parts  of  the  New 
Testament  also. 

It  is  plain  that  "  your  whole  spirit  and  soul  and  body,"  in  the  second 
clause,  make  up  the  "  you," — the  living  man,  in  the  first  clause. 

The  Professor  says,  that,  as  "  soul  is  used  to  denote  mere  animal  life 
which  we  have  in  common  with  brutes,"  "  it  may  be  inferred  that  it 
must  be  spirit  which  was  created  in  the  likeness  or  image  of  God,  and 
which  raised  man  above  the  brutes  that  perish,  and  makes  him  a  rational 
and  accountable  being." 

And  does  the  Professor  gravely  ask  us  to  infer  that  the  word  spirit  used 
in  the  E.V.  of  this  verse  must  mean  "  immortal  spirit,"  "  immortal  soul  ?" 
that  the  E.  V.  word  spirit  in  the  verse  teaches  the  immortality  of  the 
soul,"  which  Pope  Leo  tenth,  in  A.  D.  1513,  decreed  to  be  an  article  of 
Christian  faith  ?  "  Can  it  be  possible,  Professor,  that  there  is  no  better 
ground  in  all  scripture  for  a  tenet  on  which  your  entire  system  of  religious 
teaching  rests  ?  It  is  even  so.  And  if  there  was  any  better  ground  in 
Scripture  for  the  tenet  "immortal  spirit,"  surely  the  Professor  would  not 
have  been  content  to  infer  it  from  the  E.  V.  word  spirit  in  1  Thes.  5  :  23, 
used  in  connection  with  its  words  soul  and  body^  as  he  evidently  intends, 
though  he  does  not  say  so  in  words. 

The  Professor  says  :  "  We  cannot  comprehend  the  exact  connection 
and  relation  of  the  various  parts  of  our  being  ;  "  (  alluding  to  the  words, 
"  spirit  and  soul  and  body,"  in  1  Thes.  5  :  23  ; )  "  but  that  they  exist  is 
the  declaration  of  Scripture."  And  he  has  before  said  :  "  The  Scriptures 
evidently  distinguish  between  the  spirit  and  soul."  And  certainly  they 
do  when  the  words  spirit  and  soul  are  used  in  such  connection  as  in  1 
Thes.  5  :  23,  and  Heb.  4  :  12,  the  only  verses  in  all  Scripture  where  they 
are  so  used.  But  does  that  prove  that  the  word  spirit  used  in  these 
verses  means  "  immortal  spirit," — teaches  the  tenet — inherent  immortal- 
ity in  man  ? 

The  Professor  himself  has  told  us  that  in  Gen.  1  :  20,  the  word  else- 
where translated  soul  is  translated  life :  so  that  we  have  only  to  read  in 
1  Thes.  5  :  23,  the  spirit  and  life  and  body,  to  show  the  distinction  there 
made  between  spirit  (the  Latin  spiritus—hrenth)  and  life.    The  substitu- 


91 

tion  of  his  own  word  life^  for  the  Douay  word  soul,  the  Ital.  and  Latin 
^ord.a7iima^  andtheE.V.  word^^w/,  makes  plain  both  the  verses  he  cites. 

The  Greek  words  in  1  Thes.  5  :  23  are  piieitnia  and  pstiche  and  soma. 
Pneuyna  is  defined  by  the  Greek  Lexicons  breathy  from  the  Greek  verb 
pfieo— to  breathe  :  psjiche  is  the  Greek  word  for  the  Heb.  nphsh :  and  an- 
ivia  is  the  Latin  and  Ital.  word  for  the  Heb.  itphsh.  The  Heb.  word  hie 
is  defined  by  Gesenius,  first,  life  ;  "then,  equivalent  to  fiphs/i  No.  2,  vital 
power:"  and  for  nphsh  No.  2,  he  gives  " life,  vital  principle,"  and  for 
ruh^  he  gives,  first,  spirit,  breath  ;  and  second,  "  equivalent  to  riphsh  No. 
2,  psuche^  anima^  the  vital  principle  ; "  and  Luther  gives,  the  life  principle  ; 
and  Anthon's  Latin  Diet,  for  anitna,  gives,  "animal  principle  of  life." 
And  the  Greek  word  soma  in  the  verse  is  defined,  "body,  living  body, 
person,  man."  And  the  two  other  Greek  words  in  Hebrews  4  :  12,  are 
psnche  and  pneuma^  life,  or,  vital  power,  and  breath. 

Now  1  think  that  but  for  a  certain  "  mental  tendency"  the  Professor 
might  have  got  the  idea,  that  there  is  in  the  breathing  and  thereby  living 
creature  a  vital  principle  back  of  the  act  of  breathing  which  impels 
breathing,  without  volition — act  of  will ;  else  the  first  sleep  would  be  the 
last.  In  sleep  the  breathing  creature  would  forget  to  do  the  act  of  will. 
He  might  have  got  the  idea,  that  the  internal  organism, — the  lungs, 
heart,  liver,  blood,  and  its  circulation — is  such  that  when  set  in  motion 
by  the  inbreathed  breath  of  lives,  it  continues  to  work  of  itself  without 
the  act  of  will.  And  having  got  this  idea  he  would  have  been  able  "  to 
comprehend  the  connection  and  relation  of  the  various  parts  of  our 
being,"  spoken  of  in  the  two  verses  cited  by  him,  without  imagining  that 
they  gave  any  support  to  the  tenet  — "the  immortal  spirit."  He  might 
have  been  content  to  read  the  verse  in  1  Thes.  5  :  23,  "And  the  very 
God  of  peace  sanctify  you  wholly  ;  and  your  breath  (by  which  you  live,) 
and  the  vital  principle  (which  impels  it,)  and  your  living  body  (which 
lives  by  both)  may  be  preserved  until  the  coming  of  our  Lord  Jesus 
Christ :"  And  to  read  correspondingly  the  verse  he  cites  from  Hebrews. 

How  is  it  that  men  will  attempt  such  frail  support  of  a  tenet  which,  if 
true,  we  might  expect  to  find  plainly  taught  on  almost  every  page  of  the 
Bible  ?  Who  is  answerable  for  the  astounding  fact,  that  almost  without 
exception  all  believe  that  the  Bible  abounds  with  the  language — "immor- 
tal soul," — "immortal  spirit," — when  no  such  language  is  to  be  found  in 
it,  or  in  any  translation  of  it  ?  It  has  been  so  long  the  language  of  the 
pulpit,  that  it  has  been  taken  for  granted  that  it  is  the  language  of  the 
Bible.  There  is  another  far-reaching  question  that  may  well  be  put 
here :  By  what  potency  was  brought  about  the  amazing  fact,  that  the 
languages  in  which  the  revealed  word  of  God  is  written  became  dead  lan- 
guages, and  are  classed  even  by  so-called  orthodox  writers  as  dead  "lan- 
guages." Think  of  it,  reader  :  The  languages  in  which  the  revealed 
word  of  God  is  written,  dead  languages  !  !  By  what  potency  ?  !  The 
great  Apostasy,— departure  from  the  faith  of  the  primitive  Christians, — 
Eomanism,  is  that  potency.    By  its  system  of  proscription  translation 


92 

from  the  originals  was  denounced  as  heresy,  and  punished  with  death. 
Professor  Draper  of  the  city  of  New  York  in  his  work  on  the  Intellect- 
ual Development  of  Europe,  pages  469,  470,  says :  that  in  1470,  when 
the  Greek  and  Hebrew  threatened  to  take  from  the  Latin  language  the 
sacred  character  with  which  Eomanism  had  clothed  it,  the  ecclesiastic, 
with  a  quick  and  jealous  suspicion,  soon  learned  to  detect  a  heretic 
from  his  knowledge  of  the  Greek  and  Hebrew.  That  the  Eomish  clergy 
could  not  conceal  their  dread  at  the  incoming  of  the  Greek  :  and 
could  not  speak  without  horror  of  the  influence  of  the  Hebrew."  And 
page  484,  he  says,  "  the  study  of  the  Greek  and  Hebrew  was  recog- 
nized by  all  parties  to  be  dangerous  to  the  Latin  system."  And  the 
attempt  about  that  time  made  to  revive  the  Hebrew  and  the  Greek 
seems  to  have  been  crushed. 

The  first  translation  of  the  Greek  (the  original)  of  the  New  Testament 
into  English  was  made  by  William  Tyndal,  "  who  had  studied  both  at 
Oxford  and  at  Cambridge,  and  "^was,  for  a  time,  a  preacher  at  St.  Dun- 
stan's  church  near  Temple  Bar,  London."  "He  soon  became  an  object 
of  suspicion  as  a  favorer  of  the  reformation."  "  He  retired  to  Flanders, 
where  he  could  pursue  his  purpose  of  translating  the  Bible,  and  avow  his 
opinions  on  points  of  religion  with  greater  personal  safety."  What ! 
It  is  even  so,  reader.  For  long  centuries  a  man  could  not  even  in  England 
translate  the  Bible  from  the  originals  into  English  with  personal  safety. 

At  Antwerp,  A.  D.,  1526,  Tyndal  published  his  translation  of  the 
New  Testament ;  but  all  the  copies  were  rapidly  bought  up  by  Bishop 
Tonstal  and  burned  at  Paul's  cross  before  a  year  had  elapsed. 

Tyndal  published  a  translation  of  the  Hebrew  of  the  Pentateuch  into 
English  in  A.  D.  1530.  In  translating  the  remainder  of  the  Old  Testa- 
ment he  was  assisted  by  Miles  Coverdale,  afterwards  Bishop  of  Exeter, 
but  seems  himself  to  have  advanced  only  to  the  end  of  Nehemiah  at  the 
time  of  his  imprisonment.  The  Tyndal  and  Coverdale  complete  trans- 
lation of  the  Bible  into  English  was  printed  in  A.  D.  1535,  at  Zurich. 
"Coverdale,  assisted  by  John  Eogers,  who  corrected  the  press,  revised 
the  whole  of  Tyndal's  work  before  they  reprinted  it." 

Tyndal  died  a  martyr,  October  7,  1536.  "  He  was  first  strangled  and 
afterwards  burned  at  Tylford  Castle  in  Flanders,  at  which  place  he  had 
previously  suffered  a  cruel  and  tedious  imprisonment." 

"The  second  complete  Protestant  Bible  in  English  was  that  of  John 
Rogers,  who  had  assisted  Coverdale.  It  was  printed  at  Hamburgh,  as  is 
supposed,  though  it  bears  date,  London,  A.  D.  1537."'  This  John  Rogers 
was  "  the  first  martyr  in  the  reign  of  the  Papist  Queen  Mary  of  England." 

"  Coverdale  prudently  remained  abroad  till  ^the  accession  of  Queen 
Elizabeth." 

I  suppose  there  are  thousands  in  this  country  who  have  never  read  this 
horrid  tale  ;  and  it  would  not  be  at  all  surprising  that  by  many  such  it 
should  be  thought  to  be  a  baseless  fiction.  But  perhaps  th-ey  may  come  to 
believe  in  its  reality  when  they  recollect,  that  even  at  this  late  day  in  the 


93 

nineteenth  century  ecclesiastics  decline  to  give  or  direct  to  be  made,  a 
version  from  the  original  scriptures  except  "  on  the  basis  of  the  common 
and  earlier  English  versions."  How  early  the  American  Bible  Union 
meant  by  the  word  "earlier"  (earlier  English  versions)  on  the  title  page  of 
their  Job,  we  are  not  told.  They  certainly  did  not  mean  the  earliest 
translations  of  Scripture  into  English,  for  those  translations  repudiated 
the  dogma  "  immortal  soul,— spirit,"  and  the  authors  of  them  were  put  to 
death  as  heretics.  The  language  of  the  rule  prescribed  by  the  Am.  Bib. 
Un.  as  a  guide  for  the  revisers  employed  by  them  is  more  definite,—"  The 
common  English  version  must  be  the  basis  of  revision." 


CHAPTER  XX. 

1  And  answered  tsuphr  that  nomti  and  said  : 

2  Nevertheless  thoughts  of  me  lead  me  to  answer,  and 
because  of  hasting  of  me  within  me  :  ^ 

3  Admonition  of  reproach  of  me  I  have  heard,  and 
breath  ^  from  understanding  of  me  shall  answer  for  me : 

4  Whether  this  knowest  thou  from  perpetuity  of  time, 
from  to  put  man  upon  earth: 

5  That  shouting  for  joy  of  wicked  short,  yea  joy  of 
impious  so  long  as  to  wink: 

6  Though  go  up  to  heavens  height  of  him,  and  head  of 
him  to  cloud  reach: 

7  As  dung  ^  of  him  to  eternity  he  shall  perish ;  they 
who  had  seen  him  shall  say:  where  he: 

8  As  dream  he  shall  fly  away  and  not  shall  they  find 
him,  yea,  he  shall  flee  away  as  vision  of  night: 

9  Eye  has  seen  him  but  not  shall  it  add,  and  not  again 
shall  behold  him  place  of  him: 

1.  i.  e.,  says  Ges.,  under  hush^  citing  this  v,,  on  account  of  the  emotion 
by  which  I  am  moved. 

2.  Heb.  ruh — breath  :  Douay spirit ;  Ital spiriio;  E.  V spirit; 

Am.  Bib.  Un spirit ;  Noyes and  my  understanding  enableth  me  to 

answer. 

3.  So  Ges.,  under  ^//— dung  ;  and  he  adds  :  "as  to  this  comparison,  by 
which  ignominious  destruction  is  denoted,  see  1  Kings  14  :  10.  The 
same  Heb.  word  is  used  there;  and  the  Douay,  the  Ital.,  and  the  E.  V. 
there  is  dung  :  The  Am.  Bib.  Un.  in  Job  20  :  7  is,  "according  to  his 
greatness  so  shall  he  perish  for  ever." 


94 

10  Children  of  him  shall  seek  favour  of  weak,  and 
hands  of  them  shall  restore  substance  of  them:  ^ 

11  Bones  of  him  are  full  of  youth  of  him,^  and  with 
him  upon  dust  it  shall  lie  down :  ^ 

12  Though  be  sweet  in  mouth  of  him  evil,  though  he 
hide  it  under  tongue  of  him: 

13  Though  he  use  it  sparingly  and  not  let  loose  it ; 
keep  back  it  in  middle  of  palate  of  him: 

14  Food  of  him  in  intestines  of  him  is  perverted,  gall 
of  asps  in  entrails  of  him :  ^ 

15  Riches  he  swallowed  down  and  he  shall  vomit  up 
them ;  from  belly  of  him  will  drive  out  them  God: 

1 6  Poison  of  asps  he  sucked  ;  shall  kill  him  tongue  of 
viper: 

17  Not  shall  he  look  upon  streams,  streams  of  rivers  of 
milk  and  honey: 

18  Caused  to  restore  fruit  of  labor,  and  not  shall  he 
swallow  down ;  as  wealth  of  exchange  of  him,  and  not 
shall  he  rejoice: 

19  For  he  broke  in  pieces  poor;  of  weak,  house  he 
plucked  away  and  not  rebuilt: 


1.  Ges.,  under  rtse^  citing  this  v.,  renders,  "his  children  shall  seek 
the  favor  of  the  poor,  i.  e.,  says  he,  conciliate  the  poor,  by  restoring  the 

goods  taken  from  them  ;  Douay His  children  shall  be  oppressed  with 

want;  Ital His  children  shall  endeavour  after  the  favour  of  the  poor, 

and  their  hand  shall  restore  that  which  he  shall  have  ravished  from  them  : 
Am.  Bib.  Un His  sons  the  weak  shall  oppress. 

2.  Ges.,  under  olumim,  says  :  It  is  used  poetically  for  juvenile  strength  ; 
and  he  cites  this  v.  and  renders,  '•'•Although  his  bones  are  full  of  juvenile 
strength,"  as  well  rendered,  says  he,  by  the  Septuagint,  Chaldee  and 
Syriac. 

3.  i.  e.,  says  Ges.,  under  ol^  citing  this  v.,   "in  the  grave,  where  the 

dead  both  lie  upon  the  dust  and  under  it ;  "  Am.  Bib.  Un it  shall  lie 

down  with  him  in  the  dust;  Noyes but  they  (his  bones)  shall  sink 

with  him  into  the  dust. 

4.  Douay within  him;  Ital in  entrails  of  him  ;  E.  V..,.  within 

him  ;  Am.  Bib.  Un within  him. 


95 

20  So  that  not  knew  he  tranquility  in  belly  of  him  ;  ^ 
in  things  desirable  of  him  not  shall  he  be  smooth:  - 

21  Not  was  there  survivor  ^  to  devouring  of  him  ; 
therefore  not  shall  he  possess  welfare  of  him ; 

22  In  fullness  of  redundance  of  him,  it  shall  be  narrow 
to  him  ;  every  hand  of  wretched  comes  upon  him:  * 

23  It  shall  be  at  filling  belly  of  him  God  shall  send 
out  upon  him  heat  of  nostril  of  him,  and  shall  pour  down 
upon  him  with  food  of  him :  ^ 

24  Should  he  flee  from  weapon  of  iron,  would  pierce 
through  him  bow  of  brass: 

25  Draw  he  out,  and  goeth  it  forth  from  middle,  and 
lightning^  from  gall  of  him:  shall  fall  upon  him  terrors: 

26  Every  darkness  "^  is  laid  up  for  treasures  of  him  ; 
shall  devour  him  fire  not  blown ;  it  shall  feed  upon  sur- 
vivors in  tent  of  him:  ^ 

27  Shall  disclose  heavens  depravity  of  him,  and  earth 
shall  stand  up  against  him: 

28  Shall  go  away  produce  of  house  of  him,  wealth 
scraped  together,^  in  day  of  nostril  of  him: 


1.  Douay,  Ital.  and  E.  V.,  belly ;  Am.  Bib.  Un.,  in  his  bosom. 

2.  i.  e.,  at  ease;    Am.  Bib.  Un of  all  his  delights  he  shall  save 

nothing. 

3.  Used  of  things,  says  Ges.  under  shrid,  citing  this  v.  Am.  Bib.  Un. 
His  greedy  appetite  nothing  escaped. 

4.  Ges.,  uder  id^  citing  this  v.,  renders,  "every  stroke  of  the  wretched 
comes  upon  him,"  i.  e.,  says  he,  whatever  usually  falls  upon  the  wretch- 
ed ;  Douay every  sorrow  shall  fall  upon  him. 

5.  Ges.,  under  Ihnm,  citing  this  v.,  renders,   "  and  he  shall  rain  upon 

them  with  their  food."    Am.  Bib.  Un and  shall  rain  his  food  upon 

them  ;  Noyes and  shall  rain  it  (  his  anger )  down  upon  him  for  his 

food. 

6.  Poetically,  says  Ges.,  for  the  glittering  sword  itself,  citing  this  v., 
under  brq. 

7.  Ges.,  under  tsph7i^  gives,  "every  misfortune,"  citing  this  v. 

8.  See  V.  7.  and  note  to  it. 

9.  So  Ges.,  under  ^/r,  citing  this  v. 


96 

29  This,  portion  of  man  wicked  from  God,  and  lot  said 
of  him  from  God: 


CHAPTER  XXI. 

1  And  answered  Job  and  said : 

2  Hearing  hear  words  of  me,  and  let  be  these,^  consol- 
ations of  you  : 

3  Bear  with  me  and  I  will  speak,  and  after  have  spoken 
I,  mock  you: 

4  Whether  I  with  man  quarrel  of  me,  and  whether  not 
should  be  short  breath  ^  of  me : 

5  Turn  eyes  to  me  and  be  astonished  and  put  hand 
upon  mouth: 

6  Even  when  remember  I,  also  am  terrified  I,  and 
taketh  hold  of  flesh  of  me  horror : 

7  Wherefore  wicked,  live  they,  be  old  they,  even  be 
strong  they  of  wealth: 

8  Seed  of  them  set  up  to  faces  of  them,  and  they  which 
spring  forth  from  them  to  eyes  of  them : 

9  Houses  of  them  secure  from  fear,  and  not  rod  of  God 
upon  them: 

10  Cow  of  him  lets  pass,^  and  not  casts  away  ;  deliver- 
eth  ^  heifer  of  him  and  not  maketh  abortion: 

1.  The  Heb.  is  zai,  feminine  of  ze — this  :  Ges.,  under  ze,  says  ^fl'/stands 
also  for  the  plural :  Am.  Bib.  Un and  let  your  consolations  be  this. 

2.  Heb.  ru/i — breath.  In  the  Hebrew,  to  be  of  short  ru/t — breath,  and 
to  be  of  short  ;?//2^/z— breath,  is  to  be  impatient.  Ges.,  under  t/isr,  cites 
Numb.  21  :  4,  where  the  Ileb.  is,  was  of  short  npks/i — breath — that  peo- 
ple: and  Judges  10  :  16,  where  it  is  said  of  Jehovah,  was  short  )!^/is/i — 
breath — of  him.     The  Douay  of  Job  in  21  :  4  is,  that  I  should  not  have 

just  reason  to  be  troubled.     Ital Why  should  not  I  be  pressed  in  my 

'spirito.     E.  V Why  should  not  my  spirit  be  troubled.      Am.   Bib. 

Un Wherefore  should  1  not  be  impatient?    And  Ges.  cites  Prov.  14  : 

29,^  where  the  Ileb.  is,  of  short  ruh — breath  ;  and  the  Douay  is he  that 

is  impatient :  E.  V hasty  of  spirit. 

3.  Ges.,  under  obr^  citing  this  v.,  says :  a  female  is  said  to  let  pass,  to 
conceive  seed.     [The  Heb.  "lets  pass"  gives  the  true  idea.] 

4.  The  young  from  the  womb,  says  Ges.,  imder />/?////.,  citing  this  v. 


97 

11  They  cast  forth  like  small  cattle^  sucklings  of  them, 
and  brought  forth  of  them  dance : 

12  They  lift  up  ^  with  timbrel  and  harp,  and  rejoice  to 
sound  of  pipe: 

13  They  spend  in  good,  days  of  them,  and  in  wink 
grave  ^  they  go  down : 

14  And  they  say  to  God  :  Depart  from  us,  for  knowl- 
edge of  ways  of  thee  not  desire  we: 

15  What,  Almighty,  that  we  should  serve  him,  and 
what  should  we  be  profited,  that  we  should  assail  him: 
(with  prayers,  says  Ges.,  under  phgO^ 

16  Lo,  not  in  hand  of  them  welfare  of  them  :  counsel 
of  wicked  let  be  far  off  from  me : 

17  How  often  *  is  lamp  of  wicked  put  out,  and  cometh 
upon  them  heavy  misfortune  of  them ;  pains  of  them 
allotted  in  anger  of  him : 

18  How  often  are  they  as  straw  to  face  of  wind,^  and 
as  chaff  driven  away  of  whirlwind : 

19  God,  will  he  lay  up  for  children  of  him  wickedness  of 
him :  Let  him  requite  to  him  that  he  may  know : 

20  Let  see  eye  of  him  calamity  of  him ;  and  of  wrath 
of  Almighty  let  him  drink: 

21  For  what  matter  to  him  about  house  of  him  after 
him,  when  number  of  new  moons  of  him  are  cut  off:^ 

1.  i.  e.,  says  Ges.,  under  tsan^  sheep  and  goats. 

2.  Ges.  under  nsha^  citing  this  v.,  renders,  "they  lift  up  the  voice," 
i.  e.,  says  he,  they  sing,  "to  the  sound  of  timbrel  and  harp."  \ 

3.  Heb.  shaul:  Douay they  go  down  to  hell :  Ital into  the  sep- 
ulchre :  E.  V to  the  grave  :  Noy es to  the  grave :  Am.  Bib.  Un . . . . 

to  the  underworld. 

4.  i.  e.,  seldom,  says  Ges.,  under  kme^  citing  this  verse.  Under  7ir— 
lamp,  he  says  :  It  is  figuratively  applied  in  various  ways,  as,  to  happiness, 
and  to  glory,  citing  passages.  The  verse  is  an  interrogation  :  the  Heb. 
has  no  interrogation  mark. 

5.  Heb.  r«//— wind.  The  Ital.  and  Noyes,  and  the  Am.  Bib.  Un., 
righlty  put  an  interrogation  mark  at  the  end  of  this  verse  also. 

6.  i.  e.,  finished,  ended,  says  Ges.,  under  htsts,  citing  this  v.,  spoken, 
says  he,  of  the  m®nths  of  one's  life. 


98 

22  Whether  to  God  would  one  teach  knowledge,  see- 
ing that  he  the  exalted  judges: 

23  This^    dies  in  bone  of  integrity  of   him,  wholly 
tranquil  and  secure: 

24  Resting  places  of  cattle  of  him  full  of  milk,'  and 
marrow  of  bones  of  him  watered : ' 

25  And  that  ^  dies  in  breath  ^  bitter,  and  not  has  eaten 
that  which  is  good : 

26  Alike  ^  upon  dust  they  lie  down,  and  worm  covers 
over  upon  them : 

27  Lo,  I  know  projects  of  you,  and  counsels  upon  me 
you  would  oppress : ' 

28  For  you  say:  where  house  of  tyrant^  and  where 
tent  of  dwelling  places  of  wicked: 

29  Whether  not  should  you  ask  them  that  go  by  the 
the  way,  and  signs  of  them  you  will  not  be  ignorant  of :^ 

30  Though  in  day  of  calamity  "  may  be  spared  wicked, 
in  day  of  outpourings  "  they  shall  be  borne :  ^' 

1.  Ital.,  cosiui— this  man:  see  the  Ital.  in  Job  13  :  28. 

2.  Douay His  bowels  are  full  of  fat:  Ital His  pails  are  full  of 

milk :  E.  V His  breasts  are  full  of  milk :  Noyes His  sides  are  full 

of  fat :  Am.  Bib.  Un the  same  :  Ges.,  under  oikin,  citing  this  v.,  ren- 
ders, "  The  resting  places  of  his  cattle  abound  with  milk." 

3.  i.  e.,  says  Ges.,  under  s/ige,  is  fresh  vigorous :  Douay his  bones 

are  watered  with  marrow:    See  E.  V.,  Noyes And  his  bones  are 

moistened  with  marrow :  Am.  Bib.  Un and  the  marrow  of  his  bones 

is  moistened. 

4.  i.  e.,  another. 

5.  Heb.  nphsk—hreaXh— hitter :  Douay in  bitterness  of  soul :  Ital. 

in  bitterness  of  mind :  See  E.V.:  Am.  Bib.  Un in  bitterness  of  soul. 

6.  The  two  spoken  of  in  verses  23  and  25. 

7.  i.  e.,  says  Ges.,  under  hms,  citing  this  v.,  counsels  with  which  you 
wish  to  oppress  me. 

8.  So  Ges.,  under  ndid,  citing  this  v.  and  Isai.  13  :  2. 

9.  i.  e.,  says  Ges.,  under  fikr,  citing  this  v.,  you  will  readily  know  who 
it  is  they  point  out  as  if  with  the  finger. 

10.  So  Ges.,  under  aid,  citing  this  v.  and  Ps.  18  :  19. 

11.  Heb.  odrui  (plural  of  f7(5r^)— outpourings,  i.  e.,  says  Ges,,  of  anger; 
hence,  says  he,  used  of  wrath  itself  as  poured  out,  citing  Isa.  14  :'6 ;  10  :  6. 

12.  Heb.  iudlu,  passive  of  the  Heb.  verb  idi — to  bear,  carry, — they  shall 


99 

31  Who  will  tell  to  face  of  him  way  of  him,  and  lohat 
he  has  done  who  will  requite  to  him: 

32  And  he  to  graves  is  borne/  and^in  sepulchral  heap 
shall  watch  :^ 

33  Sweet  to  him  clods  of  valley,  and  after  him  all  men 
will  draw,  as  before  him  not  number:^ 

34  And  how  can  you  cause  me  to  draw  breath:^  and 
answers  of  you  remain  perfidy : 


be  borne — carried;  and  Ges.,  under  ibl^  renders,  "  be  borne,"  as  to  the 
the  grave,  says  he,  citing  this  v.  and  v.  32,  where  the  same  verb  ibl  is 
used :  The  Douay  of  the  v.  is  :  Because  the  wicked  man  is  reserved  to 
the  day  of  destruction  and  he  shall  be  brought  to  the  day  of  wrath  :  the 
E.  V.  is,  That  the  wicked  is  reserved  to  the  day  of  destruction  ?  They 
shall  be  brought  forth  to  the  day  of  wrath  :  [Better  Eomanism  than  even 
the  Douay  gives  :]  Noyes.  ..That  the  wicked  is  spared  in  the  day  of 
destruction,  and  that  he  is  gone  to  his  grave  in  the  day  of  wrath  1  Am. 
Bib.  Un ....  That  the  wicked  is  kept  unto  the  day  of  destruction;  they 
are  brought  on  to  the  day  of  wrath. 

1.  The  Heb.  here  is  the  same  verb  ibl^  mbl—\%  borne  :  Douay,  he  shall 

be  brought  to  the  graves  :  Ital Then  afterwards  he  is  carried  to  the 

sepulchre:  E.  V yet  he  shall  be  brought  to  the  grave:  Am.  Bib. 

Un And  he,  to  the  graves  is  he  borne  away. 

2.  So  Ges.,  MXidiQr  £  dish  and  shqd^  citing  this  v.  under  each  :  Figurative 
says  he  under  sliqd^  citing  this  v.,  and  Jer.  31  :  28  ;  44  :  27  ;  Dan.  9  :  14 : 

Douay and  shall  watch  in  the  heap  of  the  dead  :  Ital and  not  waits 

more  to  other  than  to  the  grave :  The  E.  V.  of  the  v.  is,  yet  he  shall 
be  brought  to  the  grave,  and  shall  remain  in  the  tomb  :  Am.  Bib.  Un  — 
and  watch  is  held  over  the  tomb  :  Noyes  renders  the  v.,  "  Even  this  man 
is  borne  with  honor  to  the  grave  ;  yea,  he  still  survives  upon  his  tomb." 

3.  i.  e.,  innumerable  :  the  Douay  of  this  v.  is.  He  hath  been  acceptable 
to  the  gravel  of  Cocytus,  and  he  shall  draw  every  man  after  him,  and 
there  are  innumerable  before  him.  Anthon's  Latin  Diet,  defines  Cocytus, 
"  In  Mythology,  a  river  in  the  infernal  (lower)  regions,"  citing  Cicero 
and  Virgil.  It  is  the  Greek  kokutos.  Liddell  and  Scott's  Greek  Lexicon 
gives  for  it  Cocytus,  and  defines  it,  one  of  the  rivers  of  hell,  citing 
Odyssey  10,  54.  The  Koman  priesthood,  in  their  apostasy,  adopted  the 
system  of  the  Pagan  priesthood,  by  which  they  subjected  the  Pagan 
masses  to  their  rule.  That  the  Romish  priesthood  thereby  acquired  like 
rule  history  conclusively  teaches. 

4.  i.  e.,  be  comforted. 


100 

CHAPTER  XXII. 

1  And  answered  Aliphaz  that  tmni  and  said: 

2  Whether  to  God  can  profit  man  when  he  profits 
himself  acting  prudently : 

3  Whether  delight  to  Almighty  that  thou  shouldst  be 
righteous ;  and  whether  gain,  that  upright,  ways  of  thee : 

4  Whether  from  fear  of  thee  will  he  altercate  with 
thee  ;  will  enter  he  with  thee  into  right:  ^ 

5  Whether  not  wickedness  of  thee  great,  and  no  end 
to  perversities  of  thee : 

6  For  thou  hast  taken  pledge  from  brother  of  thee  for 
nothing  ;  and  garment  of  ragged  thou  hast  stripped  off: 

7  Not  water  languishing  hast  thou  given  to  drink,  and 
from  hungry  thou  hast  kept  back  bread: 

8  But  man  of  arm,  to  him  this  land ;  and  lifted  up  of 
face^  sat  down  in  it: 

9  Widows  hast  thou  sent  away  empty-handed,  and 
arms  of  orphans  were  broken: 

10  Therefore  round  about  thee  snares,  and  terrifieth 
thee  terror  sudden: 

11  Or  darkness,  not  canst  thou  see,  and  great  multi- 
tude of  waters  covers  thee: 

12  Whether  not  God  of  height  of  heavens,  and  behold 
head  ^  of  stars,  that  high : 

13  And  thou  sayest  :  How  knows  God:  Whether  be- 
hind thick  clouds  he  can  judge: 

14  Clouds  a  vail  to  him  and  not  sees  he,  and  vault  of 
heavens*  he  walks  upon: 

1.  The  Heb.  word  is  mshphth^  defined,  right — that  which  is  just :  Dou- 
ay,  E.  v.,  and  Am.  Bib.  Un.,  into  judgment. 

2.  i.  e.,  I  think,  the  proud :  Am.  Bib.  Un.,  the  honored  one. 

3.  Figuratively  for  highest,  says  Ges.,   under  rash — head  ;  Am.  Bib. 
Un in  the  height  of  heaven. 

4.  Douay about  the  poles  of  heaven :  Am.   Bib.   Un..    .upon  the 

vault  of  heaven. 


101 

15  Whether  pathway  of  time  long  past  wilt  thou  keep, 
which  have  trodden  men  of  wickedness : 

16  Who  were  seized  and  not  time  ;  ^  river  flowed  out, 
foundation  of  them:  ^ 

17  Which  said  to  God:  Depart  from  us,  and  what 
could  do  Almighty  to  them: 

18  And  yet  he  filled  houses  of  them  of  good  :  there- 
fore, counsel  of  wicked  let  be  far  from  me : 

19  Shall  behold  just  and  rejoice,  and  pure  shall  mock 
at  them: 

20  Whether  not  are  cut  off  adversaries  of  us,  ^  and 
that  which  is  left  of  them  consumeth  fire : 

[See  note  to  fire  at  end  of  chapter.] 

21  Form  acquaintance,  I  pray  thee,  with  him  and  be 
safe:  by  these  shall  come  upon  thee  welfare: 

22  Receive,  I  pray  thee,  from  mouth  of  him  instruction, 
and  put  words  of  him  in  heart  of  thee : 

23  If  thou  wilt  turn  thyself  to  Almighty  thou  wilt  be 
built ,  *  thou  wouldst  thrust  away  iniquity  from  tents  of 
thee: 

24  And  thou  shalt  lay  on  ground  ore  of  gold  and  sil- 
ver,^ yea  ore  of  streams  of  Ophir: 

1.  i.  e.,  before  the  time,  prematurely,  says  Ges.,  under  ot^  citing  this 
verse. 

2.  i.  e.,  they  have  no  foundation. 

3.  Ges.,  our  adversaries,  citing  this  v.  under  qim:  Am.  Bib.  Un.... 
Truly  our  adversary  is  cut  off. 

4.  Ges.,  under  bne^  citing  this  v.,  says  :  men  are  said  to  be  built  when 
set  in  a  fixed  abode  and  in  prosperity  ;  and  a  woman  is  said  to  be  built 
if  her  house  is  built,  that  is,  says  he,  when  she  has  offspring.  In  Gen. 
16  :  2,  he  renders,  "  perhaps  I  may  be  built  by  her,"  i,  e.,  says  he,  I  may 
have  children  by  the  aid  of  this  handmaid.     He  cites  also  Gen,  30  :  3. 

4.  As  it  is  dug  out,  or  cut  out  from  mines,  or  broken  off,  says  Ges., 
under  btsr^  citing  this  v.  ;  and  he  there  gives,  lay  precious  metals  on  the 
dust ;  and  under  ophr^  citing  this  v.  again,  he  gives,  "  on  the  ground." 
The  idea  is,  bring  precious  metals  from  the  mines  to  the  surface  of  the 

ground.    Am.  Bib.  Un And  cast  to  the  dust  the  precious  ore,  and  the 

gold  of  Ophir  to  the  stones  of  the  brooks. 


102 

25  And  will  be  Almighty  precious  ores  to  thee,  and 
money  of  treasures  to  thee:  ^ 

26  So  that  then  in  Almighty  thou  mayst  delight  thy- 
self. 

27  Thou  canst  pray  to  him  and  he  will  hear  thee,  and 
vows  of  thee  thou  canst  pay: 

28  And  thou  canst  decree  thing  and  it  will  come  forth 
to  thee  ;  and  on  ways  of  thee  will  shine  forth  light:  "^ 

29  When  they  act  humbly^    then  thou   commandest 
lifting  up ;  ^  and  cast  down  of  eyes  he  will  save : 

30  Will  he  deliver  not  pure  :  ^  nay,  to  be  delivered  by 
cleanness  of  hands  of  thee : 


1.  i.  e.,  great  plenty  of  money,  says  Ges.  under  tuophut^  citing  this 
V.    Am.  Bib.  Un and  silver  sought  with  toil  for  thee. 

2.  Metaphor.,  says  Ges.,  under  aur ;  light,  says  he,  furnishes  an  image 
of  good  fortune,  prosperity,  citing  this  v.,  and  Job  30  :  26  ;  and  others. 

3.  Impersonal,  for,  when  men  act  humbly. 

4.  i.  e.,  says  Ges.,  under  ^i?,  citing  this  v.,  thou  liftest  up  the  modest, 
meek,  man. 

5.  Metaphor.,  for  innocent,  says  Ges.,  under  nqe :  Douay The  inno- 
cent shall  be  saved ;  and  he  shall  be  saved  by  the  cleanness  of  his  hands: 

See  E.  V.    Am.  Bib.  Un He  will  deliver  one  that  is  not  guiltless  and 

he  shall  be  saved  by  the  pureness  of  thy  hands.     ( The  first  part  of  the 
verse  is  plainly  an  interrogation.) 


Note  to  Fire,  in  v.  20. 
Ges.,  under  ash — fire,  says:  Fire  and  burning  are  used  in  the  Heb.  to 
denote  any  destruction,  whether  of  men  or  things,  citing  Job  15  :  34; 
20  :  26  ;  22  :  20 ;  31  :  12  ;  Isai.  30  :  30  ;  33  :  11,  14.  (Fire  is  the  destroy- 
ing element,  as  well  as  the  purifying  element.)  Ges.  further  says  :  "the 
fire  of  God,"  often  used  of  lightnings,  says  he,  citing  1  Kings  18  :  38 ;  2 
Kings  1  :  10, 12,  14 ;  Job  1  :  16 ;  compare,  says  he,  Exod.  9  :  23.  Also 
figuratively  used  says  he,  of  the  anger  and  wrath  of  God,  citing  Deut. 
32  :  22,  "a  fire  kindled  in  mine  anger  :  "  Jer.  4:4;  15  :  14 ;  21  :  12  ;  La- 
ment. 2:4;  Ezek.  22  :  21 ;  and  by  a  similar  ifigure,  says  he,  fire,  when 
speaking  of  men,  is  also  applied  to  internal  ardour  of  mind  ;  Jer.  20  :  9  ; 
Ps.  89  :  3.  Poetically,  says  he,  "  fire  is  used  of  war,  so  that  to  be  con- 
sumed with  fire  is  equivalent  to  to  be  destroyed  in  war,"  Numb.  21  :  28  ; 
Jer.  48  :  45 ;  Judges  9  :  15,  20;  Isai.  10  :  16 ;  26  :  11 ;  Ps.  21  :  10,  E.  V. 


103 

V.  9 :  "  to  kindle  a  fire,"  metaphor.,  says  he,  for,  to  excite  the  tumult  of 
war,  citing  Isai.  50  :  11.  The  same  figure,  says  he,  is  very  familiar  to  the 
Arabian  poets ;  compare,  says  he,  on  Isai.  7  :  4.  [There  is,  also,  the  fire, 
—combustion— of  the  grave.— The  decay ^in  the  grave  is  combustion.] 


CHAPTER  XXIII. 

1  And  answered  Job  and  said: 

2  Truly  this  day,  bitter,  quarrel  ^  of  me ;  hand  of  Jeho- 
vah "^  heavy  more  than  groaning  of  me : 

3  Who  will  give  might  know  I  and  might  find  I  him, 
might  enter  even  to  place  ^  of  him. 

4  I  would  put  in  order  to  face  of  him  cause,''  and 
mouth  would  fill  of  arguments : 

5  I  would  know  words  he  would  answer  me,  and  hear 
what  he  would  say  to  me : 

6  Whether  with  vast  power  he  would  plead  cause  with 
me:  No  ;  only  himself  would  he  put  against  me:  ^ 

7  There  an  upright  over  against  him,  and  I  could  slip 
away  altogether^  according  to  right  ^  of  me: 

8  Lo,  East  I  may  go,  and  not  there  he ;  and  West  and 
not  might  I  discern  him: 

9  North,  the  work  of  him,  and  not  might  I  see:  cover 
he  himself  over  South,^  then  not  could  I  behold: 

1.  Am.  Bib.Un. . .  .my  complaint  is  frowardness  :  Noyes still  is  my 

complaint  bitter. 

2.  Ges.  under  ?^— hand,  cites  this  v.  and  says :  idi  in  the  v.  is  for  id 
zV?/^— hand  of  Jehovah  :  [This  makes  v.  3  plain  :]  The  Am.  Bib.  Un. 
is. . .  .The  hand  upon  me  is  heavier  than  my  groaning. 

3.  So.  Ges.,  under  tkune^  citing  this  v. :  Am.  Bib,  Un seat. 

4.  Heb.  mshphth  :  Douay judgment :  Am.  Bib.  Un "cause." 

5.  Douay.... the  weight  of  his  greatness :  E.  V No,  but  he  would 

put  strength  in  me :  Am.  Bib.  Un No,  he  surely  would  give  heed  to  me. 

6.  So  Ges.,  under /y^//-^,  citing  this  v. 

7.  Heb.  w^/^/>^^>^— right:  Douay judgment:  Ital and  I  should  be 

for  ever  delivered  from  my  judge :  Am.  Bib.  Un . . .  .the  same.    See  E.V. 

8  Ges.,  under  othph^  citing  this  v.  says,  "i.  e.,  if  he  hide  himself  in  the 
South." 


104 

10  When  he  knows  way  with  me  let  him  try  me ;  I 
shall  go  forth  like  gold : 

11  On  step  of  him  has  taken  hold  foot  of  me  ;  path  of 
him  have  kept  I,  and  not  have  turned  aside : 

12  Command  of  lips  of  him,  also,  not  have  I  turned 
aside  from ;  more  than  appointed  portion  ^  of  me  have  I 
turned  myself  to  words  of  mouth  of  him  : 

13  But  he  in  one  only '  and  who  can  turn  him  ;  breath  ^ 
of  him,  that  even  he  doeth: 

14  So  that  he  will  complete  that  which  is  appointed 
for  me,*  and  like  these,  many  with  him: 

15  Therefore  because  of  face  ( presence )  of  him  I  am 
confounded ;  I  discern  and  tremble  because  of  him : 

16  And  God  has  broken  ^  heart  of  me  ;  and  Almighty 
confounds  me: 

17  That  not  have  been  extinguished  I  ^  from  face  of 
darkness,''  and  not  from  face  of  me  he  has  covered  thick 
darkness : 

1.  Ges.  under  hg^   citing  this  v.,  gives,  "that  which  is  appointed  for 

me  :  "  Ital more  tenderly  than  my  provision  ordinary  :  E.  V more 

than  my  necessary  food  :  Noyes the  words  of  his  mouth  I  have  trea- 
sured up  in  my  bosom  :  Am.  Bib.  Un above  my  own  law  I  prized  the 

words  of  his  mouth. 

2.  So  Ges.,  under  rt-M— one,  citing  this  v. 

3.  Heb.  ;z//zj/«— breath,   for  desire,   "breath  of  him,"    is  poetical  for 

he:  Douay his  soul:    Ital his  anima  :    Noyes "and  what  he 

desireth  that  he  doeth:"  Am.  Bib.  Un "and  what  his  soul  desires 

he  will  do. 

4.  So  Ges.,  under  hq^  citing  this  v. 

5.  So  Ges.,  under  rkk^  citing  this  v.:   Douay hath  softened  my 

heart Am.  Bib.  Un makes  my  heart  soft. 

6.  So  Ges.,  under  tsmt^  citing  this  v.,  and  Job  6  f  17. 

7.  Metaphor.,  says  Ges.,  for  misery,  adversity,  citing  this  v.  under 
)ishk — darkness  ;  aud  citing  this  v.  again  under  kse^  he  renders,  "  and 
(because)  he  hath  (not)  covered  the  darkness  from  my  sight,"  i.  e.,  says 
he,  has  not  set  me  free  from  calamities.  The  not  at  the  beginning  of  the 
V.  applies  also  to  the  second  clause,  a  construction  which  occurs  fre- 
quently in  the  Hebrew  :  The  Ital.  is Because  not  am  I  been  cut  off  for 

not  to  see  darkness  ;   and  because  hath    he  hid  darkness  from  before 


105 


CHAPTER   XXIY. 

1  Why  from  Almighty  not  are  hid  times,  and  they 
that  know  him  not  see  days  of  him: 

2  Boundaries  they  remove ;  flock  they  pluck  and  de- 
pasture :  ^ 

3  Ass  of  orphans  they  drive  away  ;  they  take  in  pawn 
ox  of  widow: 

4  They  push  needy  from  way ;  together  are  forced  to 
hide  themselves  afflicted  of  earth : 

5  Lo,  wild  asses  at  pasture,  they  go  forth  to  work  of 
them  of  seeking  for  food  ;  desert  to  them  bread  for  young 
of  them : 

6  In  fields  provender  of  them  they  reap,  and  vineyard 
of  wicked  they  glean  : 

7  Ragged,  they  lodge  without  clothing,  and  not  there 
is  covering  from  cold : 

8  From  storm  of  mountains  they  are  wet ;  and  because 
of  not  refuge  they  embrace  rock:  ^ 

9  They  pluck  from  teat  orphan,  and  on  poor  they  take 
in  pledge :  ^ 

10  Ragged,  go  without  clothing,  and  hungry  they  tl^at 
carry  sheaf: 

11  Within  walls  of  them  they  that  squeeze  out  wine- 
press of  them  trample  and  thirst:* 

me :  [  The  Ital.  should  have  inserted  not  in  the  last  clause  :  ]  Noyef* 
renders,   "  Because  I  was  not  taken  away  before  darkness  came,  and 

he  hath   not  hidden   darkness  from  mine   eyes:    Am.  Bib.  Un For 

I  should  not  be  dumb  because  of  darkness,  because  thick  darkness  covers 
me.  The  E.  V.  is  better;  "  Because  1  was  not  cut  off  before  the  dark- 
ness, ?ieiiAer  hath  he  covered  the  darkness  from  my  face." 

1.  Figurative  for  consume,  says  Ges.,  under  roe.     Am.  Bib.  Un 

flocks  they  seize  upon  and  feed. 

2.  i.  e.,  says  Ges.,  under  /id^,  make  their  bed  on  it. 

3.  i.  e.,  says  Ges.,  what  is  on  the  poor,  their  garments,  citing  this  v. 

under  <?/.     Am.   Bib.   Un and  on  the  sufferer  is  imposed  a  pledge : 

Noyes the  garment  of  the  needy  is  taken  in  pledge. 

•  4.  Metaphor.,  says  Ges.,  for,  desire  eagerly,  citing  this  v.  under  tsma. 

9 


106 

12  From  heat  of  mind  men  groan,  and  breath^  of 
pierced  through^  cries  out,^  and  God  not  attributeth 
folly:  ^ 

13  These  be  rebellious  to  light,'^  not  are  they  ignorant 
of  ways  of  it,  but  not  return  they  into  paths  of  it: 

14  At  dawn  of  day  rises  homicide ;  he  slays  afflicted 
and  needy ;  and  at  night  will  be  as  thief: 

15  And  eye  of  adulterer  watches  darkness,  saying:  not 
will  lie  in  wait  for  me  eye,  and  vail  of  face  he  puts: 

16  He  breaks  through  ^  in  darkness  into  houses  ;  of 
day  they  shut  up  themselves  ;  not  know  they  light: 

17  For  at  once  morning  to  them  shadow  of  death  ; 
when  can  discern,  terrors  of  shadow  of  death: 

18  Swift  he  on  face  of  waters ;  cursed,  allotments  of 
them  in  land ;  not  let  him  turn  face  way  of  gardens  and 
orchards: ' 

19  Drought  and  heat  take  away  waters  of  snow ;  the 
grave  ^  them  that  have  sinned :  ^ 

20  Will  forget  him  womb ;  will  feed  sweetly  on  him 
worm ;  more  not  will  any  remember ;  and  shall  perish  ^^ 
like  tree  the  wicked :  ^^ 

1.  Heb.  nphsh. 

2.  i.  e.,  says  Ges.,  mortally  wounded,  citing  this  v,  uhder  hll. 

3.  For  vengence,  says  Ges.,  under  nphsh^  citing  this  v. 

4.  So  Ges.,  under  iphle^  citing  this  v.     With  what  can  one  cry  out  but 

with  breath?  Douay the  soul  of  the  wounded  hath  cried  out,  and  God 

doth  not  suffer  it  to  pass  unrevenged  :  Ital the  aiilma  of  the  wounded 

to  death  crieth,  and  yet  not  God  imputeth  to  them  any  fault :  Am.  Bib. 

Un And  the  soul  of  the  wounded  cries  out ;  and  God  heeds  not  the 

prayer  :  Noyes and  the  wounded  cry  aloud. 

5.  So  Ges.,  under  7Jird  citing  this  v. 

6.  i.  e.,  the  thief,  says  Ges.,  under  htr^  citing  this  v. 

7.  i.  e.,  to  a  cultivated  country  inhabited  by  men,  as  opposed  to  a 
desert,  says  Ges.,  citing  this  v.  under  ^;w. 

8.  Heb.  shmil. 

9.  i.  e.,  that  is  as  a  finality,  as  the  sense  of  the  v,  and  the  verses  fol- 
lowing prove.  For  shaul  in  the  verse  the  Douay  gives,  hell  ;  the  Ital., 
the  sepulchre  :  the  E.  V.,  the  grave ;  the  Am.  Bib.  Un.,  the  under-world: 
Noyes,  the  grave. 

10.  The  Heb.  verb  used  here  is  shbr^  for  which  Ges.  gives,  thirdly,  "to 
be  destroyed,  to  perish,"  as  a  kingdom,  a  city,  a  people,  says  he,  "citing 
Isai.  8:15;  24  :  10 :  28  :  13  ;  Jer.  48  :  4 ;  Dan".  8  :  25  ;  Ezek  30  ;  8. 

11.  The  Heb.  word  here  is  oule^  which  says  Ges.  is  used  for  wicked  per- 


107 

21  He  oppressed  barren  not  beareth,  and  to  widow  not 
doeth  he  good: 

22  And  he  takes  away  powerful  by  power  of  him  ;  he 
rises  up  and  not  can  any  trust  in  life : 

23  He  gives  to  them  to  be  secure,  and  they  lean  upon/ 
and  eyes  of  him  on  ways  of  them : 

24  Lifted  up  a  little  while,  and  not  there  is  of  them ; 
and  they  perish ;  ^  as  whoever ;  they  are  gathered,^  and 
as  top  of  ears  of  corn  *  they  vanish: 

25  And  if  not  so,  who  will  convict  me  of  falsehood, 
and  put  to  nothing  words  of  me : 


CHAPTER  XXV. 

1  And  answered  hldd  that  shhi  and  said: 

2  Dominion  and  fear  with  him ;  he  doeth  welfare  in 
heights  of  him: 

3  Whether  is  number  to  troo2DS  of  him,  and  on  whom 
not  rises  light  of  him : 

4  And  how  can  be  just  a  man  with  God ;  ^  and  how 
can  be  pure  a  born  of  woman : 

sons,  citing  this   v.   and  Ps.  107  :  42:    the  Douay  gives let  him  be 

broken;  the  Ital.  here  gives the  perverse  ;  E.  V and  wickedness 

shall  be  broken :  Am.  Bib.  Un and  iniquity  will  be  broken  as  a  tree  : 

Noyes the  unrighteous  man  shall  be  broken  like  a  tree. 

The  verses  in  the  Heb.  beginning  at  v.  19  show  plainly  that  to  the 
wicked  death  is  a  finality.  This  plain  doctrine  is  evaded  in  the  E.  V.  by 
its  substitution  of  the  word  wickedness  instead  of  w/V^^^  in  v.  20  ;  and  the 
evasion  is  followed  in  the  Am.  Bib.  Un.  by  its  substitution  of  the  word 
miquity  in  v.  20  in  place  of  "  the  wicked." 

1.  Metaphorical.,  for  repose  confidence,  says  Ges.,  under  .f//t7«. 

2.  So  Ges.,  under  mkk^  citing  this  v. 

3.  Namely,  says  Ges.,  to  their  ancestors,  i.  e.,  says  he,  are  dead,  citing 
this  V.  under  qphts. 

4.  The  silk  I  suppose. 

5.  i.  e.,  in  the  judgment  of  God,  says  Ges.  under  om. 


108 

5  Behold  even  to  moon,  and  not  it  shineth,^  and  stars 
not  clean  in  eyes  of  him: 

6  How  much  less  man,  a  worm,  and  son  of  man,  a 
worm: 


CHAPTER  XXVI. 

1  And  answered  Job  and  said: 

2  How  hast  helped  thou  to  not  strength  ;  whether 
hast  aided  thou  arm  not  strong: 

3  How  much  hast  thou  counselled  to  not  wise ;  and 
counsel  how  much  hast  thou  caused  to  know: 

4  To  whom  hast  thou  brought  to  light  words  and 
breath^  of  whom  has  gone  forth  from  thee: 

5  Those  dead,^  ihullu  under  water  and  dwellers  of  it: 

1.  i.  e.,  says  Ges.,  it  is  not  pure  in  sight  of  God,  citing  this  v.  under 
ael. 

2.  Heb.  nshme^  defined  by  Ges.,  breath,  spirit,  (as  synonyms.)   Douay 

was  it  not  him  that  made  life  :  Ital the  spirito  of  whom  is  gone 

out  from  thee?    E.  V whose  spirit  came  from  thee  ?    Am.  Bib,  Un. . . 

whose  breath  has  come  forth  from  thee?    Noyes And  whose  spirit 

spake  through  thee  ? 

3.  The  Douay  of  this  V.  is,  Behold  the  giants  groan  under  the  waters, 
and  they  that  dwell  with  them :  The  Ital.  is.  The  giants  are  been  formed 
by  God^  and  the  animals  that  exist  in  the  waters  are  bec?t  fortned  under 
them  :  The  E.  V.  is,  Dead  things  are  formed  under  ^the  'waters,  and  the 
inhabitants  thereof:  Noyes  gives  the  v.  thus  :  Before  Him  the  shades 
tremble  ;  the  waters  and  their  inhabitants.  [There  is  no  Hebrew  in  the 
V.  for  "Before  Him."]  The  Am.  Bib.  Un.  of  the  v.  is,  i' The  shades 
tremble,  beneath  the  waters  and  their  inhabitants  !  "  The  reader  now 
no  longer  wonders  that  we  left  the  Heb.  ihullu  untranslated  in  the  text. 
We  may  say  something  about  it  in  this  note.  But  first  we  will  give  the 
Heb.  word  we  have  rendered  "dead,"  in  the  text.  The  Heb.  word  is 
r/Zi^m,  for  which  the  Douay,  and  the  Ital.  give  "giants;"  theE.  V., 
Dead  {things^  inserted  ; )  Noyes,  and  Am.  Bib.  Un.,  "  shades." 

Ges.,  under  rphai^  "  only  in  used  the  plural,  Rephaites,"  says  :  "a  very 
ancient  nation  of  the  Canaanites  beyond  Jordan,  famous  on  account  of 
their  gigantic  stature,"  citing  several  passages:  "  the  remains. of  which 
continued  to  the  age  of  David,"  citing  2  Sam.  21  :  16,  18. 


109 

But  "giants"  is  not  the  meaning  of  the  word  rphaim  here.  The  worp 
means  here,  "  dead."  Ges.,  under  rpha^  plural  rphaim^  not  under  rphai^ 
cites  Isai.  14  :  9  :  Psal.  88  :  11,  E.  V.  v.  10  ;  Frov.  2  :  18  ;  9  :  18  ;  21  :  16  : 
Isai.  26  :  14, 19.  In  every  one  of  these  our  E.  V.  gives,  "  the  dead," 
where  the  Heb.  word  is  rphaim.  In  Isai.  14  :  9,  the  Douay  and  the  Ital. 
give,  "  the  giants."  In  Ps.  88  :  11,  E.V.  v.  10,  for  the  second  "  the  dead" 
in  the  verse,  in  the  Ital.  and  the  E.  V.,  the  Heb.  word  is,  rphaim — dead. 
The  Douay  there  for  rphaim^  gives  physicians  ;  the  v.  in  the  Douay  is  Ps. 
87  :  11.  In  Prov.  2  :  18,  for  to  rphaim^  the  Douay  gives  "to  hell :  "  Ital. 
"  to  the  giants  :  "  E.  Y.,  "  to  the  dead."  In  Prov.  9  :  18,  for  rphaim^  the 
Douay,  and  Ital.  give,  ■'  the  giants  :  "  E.  V.,  "  the  dead."  In  Prov.  21  : 
16,  for  rphaim^  the  Douay,  and  the  Ital.  give,  "  the  giants  :  "  E.  V.,  "  the 
dead."  I  think  it  proper  to  give  here  the  whole  of  this  verse  :  The  Heb. 
of  it  is  :  Man  going  astray  from  way  of  understanding,  in  congregation 
of  r///«/»2— dead — will  be  left :  The  Douay  is shall  abide  in  the  com- 
pany of  the  giants  :  Ital in  the  company  of  the  giants  :  E.  V "shall 

remain  in  the  congregation  of  the  dead."     In  Isai.  26  :  14,  the  Heb.  is: 
Dead,  not  shall  they  live,  rphaim — dead,  not  shall  they  be  raised  :  for 

rphaim  in  this  v.  the  Douay  gives,  '''the  giants,"   thus let  not  the 

giants  rise  again  :  The  Ital.  for  rphaitn  in  the  v.  gives,  '■'■they  are  dead  :" 

The  E.  V.  is,  they  are  deceased.     In  Isai.   26  :  19,  the  Heb.  i.s "and 

earth  rphaim — dead — (without  article)  shall  bring  forth  :  "  So  Ges.,  un- 
der nphi,  citing  this  v.  :  The  Douay  is  :  "  and  the  land  ofthe  giants  thou 

shalt  pulldown  into  ruin  :  "  Ital and  the  earth  shall  cast  forth  M^ 

dead  :  E.  V shall  cast  out  the  dead. 

Koyes,  by  "  shades  beneath,"  in  Job  26  :  5,  means  the  same  that  he 
means  by  his  "  spirits  of  the  dead,"  which  he  has  before  said,  "  dwell 
together  in  sha?//  as  a  vast  subterranean  cavern  :  "  he  having  said  in  that 
connection  that,  "  The  separate  existence  of  the  soul  seems  to  be  implied 
in  the  distinction  which  is  made  between  sheol  and  the  grave.  "We  have 
before  shown  that  even  by  his  own  definitions  of  sheot  there  is  no  distinc- 
tion between  sheol  and  the  grave.  But  he  having  before  got  ''separate 
souls," — "spirits  of  the  dead"  in  the  lower  "  regions  in  Grecian  and  Eo- 
man  mythology,"  ( language  used  by  him  in  another  place,)  it  was  nat- 
ural that  he  should  in  this  verse  use  another  word, — "shades,"  familiar 
in  that  mythology. 

The  Heb.  word  ihnllu  in  Job.  26  :  5,  may  be  from  the  Heb.  verb  Ml, 
(under  which  hull  is  given,)  defined,  "  to  be  pierced  through,"  i.  e.,  says 
Ges.,  mortally  wounded,  citing  Job  24  :  12,  where  the  Heb.  word  is  hllim; 
or,  "  slain,"  in  battle,  says  he,  citing  Deut.  21  :  1,  2,  3,  6,  where  the  Heb. 
is  hll :  and  ////is  also  defined,  to  cast  down  :  so  that  the  verse  might  be 
rendered,  "  Those  dead  are  cast  down  under  water  and  dwellers  of  it. 
(  The  Heb.  mi — water — is  not  used  in  the  singular, — water,  see  Ges.,  un- 
der mi.)  Or  ihnllu  may  be  from  the  verb  /i?//,  defined,  to  writhe,  be  in 
pain,  whence,  I  suppose,  the  Douay  got  its  word  "  groan"  in  the  v.  ;  and 
hul  is  also  defined,  to  create,  to  form,  whence,  I  suppose,  the  Ital.  got  its 


110 

6  Naked,  grave,^  in  sight  of  him,  and  not  is  there  cov- 
ering to  place  of  destruction:  ^ 

7  He  stretched  out  North  ^  upon  emptiness,  and  hang- 
ed up  earth  on  nothing: 

8  He  binds  up  water  in  clouds  of  him,  and  not  is  rent 
cloud  under  it: 

9  Shutting  face  of  seat  he  spreads  out  around  him 
clouds  of  him : 

10  Bound  of  circle  he  drew  on  face  of  waters  to  ex- 
tremity of  light  with  darkness: 

11  Pillars  of  heavens  *  are  shaken,  and  are  smitten  with 
fear  and  terror  ^  at  rebuke  of  him : 

word  "formed"  in  the  verse.  Andhulis,  also  defined  by  Ges.,  to  "trem- 
ble," citing  this  v.  If  this  be  the  true  meaning  of  the  Heb.  verb  used  in 
the  v.,  then  "  dead," — E.  V.,  "  the  dead,"  are  here  figuratively  represent- 
ed as  trembling,  as  they  are  figuratively  represented  as  speaking,  in  Isai. 
14  :  9,  10. 

The  attempt  made  by  Noyes  and  by  the  Am.  Bib.  Un,,  to  get  from  this 
V, — Job  26  :  5,  by  the  word  "shades"  (familiar  in  mythology)  support  for 
what  the  Rev.  J.  Panton  Ham,  of  Bristol,  England,  calls  "  the  notion  of 
the  soul's  immortality,  the  protege  of  Popery  and  a  pet  dogma  of  popular 
Protestantism,"  is  about  equal  in  futility  to  what  I  saw  yesterday  in  the 
New  York  Observer  of  May  27,  1875.  That  thoroughly  orthodox  (so 
called)  paper  gives  a  notice  of  a  volume  entitled,  "  The  Unseen  Universe, 
or  Physical  Speculations  on  a  Future  State."  The  notice  of  it  is  :  "  The 
anonymous  author  of  this  volume  contends,  that  the  analogies  of  Science, 
and  especially  '  the  principle  of  continuity '  tend  to  confirm  the  proof 
of  the  soul's  immortality. 

All  such  attempts  to  support  the  dogma  are  so  many  proofs  that  there 
is  no  such  doctrine. 

1.  Heb.   shaul :    Douay hell ;   Ital the  inferno  :    E.  V hell ; 

Am.  Bib.  Un the  under-world  ;  Noyes the  same. 

2.  Heb.  abdun^  defined  by  Ges.,  "place  of  destruction,"  nearly  synon- 
ymous with  shaul^  says  he,  citing  this  v.  and  Job  28  :  22  ;  and  Prov.  15  : 

11 :  The  Douay  in  the  v.  is and  there  is  no  covering  to  destruction  : 

Am.  Bib.  Un. . .  .and  destruction  has  no  covering, 

3.  Heb.  tsphun^  poetical,  says  Ges.,  for  the  Northern  heavens,  which, 
says  he,  is  almost  the  same  as  the  heaven  generally,  as  the  greater  part  of 
the  Southern  hemisphere  is  hidden,  citing  this  v. 

4.  Pillars  of  heavens  are  shake?i:  so  Ges.,  under  ruph^  citing  this  v. : 
see  E.  V. ;  Douay the  pillars  of  heaven  tremble. 

5.  So  Ges.  under  tme^  citing  this  v. 


Ill 

12  By  power  of  him  he  rebukes  that  sea,  and  by  wis- 
dom of  him  he  smiteth  pride  of  it: 

13  By  breath  ^  of  him  heavens,  brightness ;  set  free 
hand  of  him  serpent  fleeing:^ 

14  Lo  these,  extremities  ^  of  deeds  of  him ;  and  what 
transient  sound  of  word  is  heard  concerning  him  ;  and 
thunder"*  of  power  of  him  who  perceives: 


CHAPTER  XXVII. 

1  And  added  Job,  taking  up  parable^  of  him,  and  said: 

2  Liveth  God  ^  who  has  taken  away  right '  of  me,  and 
Almighty  who  has  made  bitter  breath  **  of  me: 

3  That  while  yet  bre^h  ^  of  me  in  me,  and  breath  ^°  of 
God  in  nostrils  of  me: 

1.  Heb.  ru/i — breath, — wind:  Douay spirit:  Ital spirito :  E.  V. 

....spirit:    Am.   Bib.    Un By  his   spirit  are  the  heavens   adorned: 

Noyes By  his  spirit. 

2.  Used,  says  Ges.,  under  nhsh.  citing  this  v.,  of  the  constellation  of 
the  serpent  or  dragon  in  the  northern  part  of  the  sky. 

3.  Metaphorical,  says  Ges.,  for  a  small  part,  as  it  were  the  extreme 
lines  of  the  divine  works,  citing  this  v.  under  qtse. 

4.  Metaphor.,  says  Ges.,  for  the  whole  circuit  of  the  divine  power,  all 
the  mighty  deeds  which  can  be  declared  of  God. 

5.  Heb.  wj^/— parable,  similitude:  Douay parable:  Noyes dis- 
course:  E.  V parable:    Am.  Bib.  Un discourse.     It  is  the  same 

Heb.  word  used  in  Isai.  14  :  4,  and  for  which  the  Douay  there  rightly 
gives,  parable ;  but  the  E.  V.  there,  wrongly,  and  for  a  purpose,  gives, 
proverb. 

6.  i.  e.,  says  Ges.  under  /;/,  "as  God  liveth,"  an  accustomed  formula  in 
swearing,  says  he. 

Y.  Heb.  mshphth :  Douay my  judgment ;  E.  V nay  judgment ; 

Am.  Bib.  Un my  right ;  Noyes who  hath  rejected  my  cause. 

8.  Heb.  nphsh — breath  ;  Douay soul ;  Ital anima ;  E.  V hath 

vexed  my  soul :  Am.  Bib.  Un has  afflicted  my  soul.     (To  make  bitter 

the  breath  is  a  Hebraism  for,  to  make  one  sad,  sorrowful ;  sadness  and 
sorrow  affect  the  breath,  and  are  shown  by  it.) 

9.  Heb.  nshme — breath;  Douay breath;  E.  V breath;  Ital 

breath;   Am.  Bib.  Un breath.     In  chap.  26  :  4,  for  the  same  word, 

nshme^  the  Ital.  gives,  spirito  \  and  the  E,  V.,  spirit. 

10.  Heb.   r«/^— breath  ;    Douay spirit;    Ital breath;    E.  V 


112 

4  If  shall  speak  ^  lips  of  me  wickedness,  and  tongue  of 
me,  it  shall  utter  deception :  ^ 

5  Far  be  from  me  when  I  shall  declare  righteous  you  ; 
until  I  breathe  out^  not  will  I  cause  to  depart  integrity 
of  me  from  me : 

6  On  rectitude  of  me  I  hold  fast,  and  not  will  I  let  go  ; 
not  reproaches  heart  of  me  of  day  of  me:  (i.  e.,  says  Ges., 
nnder  hrph^  citing  this  v.,  I  do  not  repent  of  any  day.) 

7  Let  be  as  wicked  adversary  of  me,  and  him  that 
rises  up  against  me  as  evil:  * 

8  For,  what,  hope  of  unpious  when  he  has  got  unjust 
gain,  when  shall  draw  out  God  breath^  of  him: 

9  Whether  outcry  of  him  wiU  attend  to,  God,  when 
shall  come  upon  him  distress: 

10  Whether  in  Almighty  can  he  delight  himself;  can 
he  call  upon  God  at  all  times: 

11  I  will  teach  you  about  hand^  of  God;  what  with 
Almighty  not  will  I  hide: ' 


spirit;  Am.  Bib.  Un spirit.     Ges.  under  ruh^  citing  this  v.,  gives, 

"breath  of  God,  as  being  breathed  into  man  by  God,  and,  returning  to 
him:  "  Noyes  gives  this  v.  thus  :  As  long  as  I  have  life  within  me,  and 
the  breath  imparted  by  God  in  my  nostrils. 

1.  i.  .e,  not  shall  speak.     Am.  Bib.  Un shall  not  speak. 

2.  How  are  tongue  and  lips  to  speak  without  breath. 

3.  Heb.  aghuo—ixava  ghuo — to  breathe  out,  the  same  Heb.  word  is  used 
where  the  E.  V.,  so  often  has,  give  up  the  ghost:    The   Douay,  E.  V., 

Ital.,  Am.  Bib.  Un till  I  die  :  Noyes to  my  last  breath,  equivalent 

to  "  until  1  breathe  out."  (  See  fully  as  to  ghuo  in  a  note  to  ghost  at  end  of 
chap.  3.)  V 

4.  Heb.,  as  o$l^  which  Ges.  defines  evil^  citing  this  v.,  and  Job  18  :  21  ; 
29  :  17  :  Am.  Bib.  Un as  the  unrighteous. 

5.  Heb.  w^/zj/z— breath  :   Douay and  God  deliver  not  his  soul:  E. 

V when  God  taketh  away  his  soul :  Am.  Bib.  Un when  God  shall 

take  away  his  soul :  Noyes For  what  is  the  hope  of  the  wicked,  when 

God  cutteth  off  his  web,  and  taketh  away  his  life  ? 

6.  For,  power. 

7.  i.  e.,  saya  Ges.  under  om^  citing  this  v.,  what  his  mind  is. 


113 

12  Lo,  you  all  of  you  have  beheld,  and  why  this 
breath  ^  do  you  breathe  out:  ^ 

13  This,  portion  of  man  wicked  with  God,  and  lot 
oppressors  from  Almighty  will  receive: 

14  If  be  multiplied  children  of  him,  for  sword ;  and 
springing  up  of  him  not  shall  be  satisfied  of  bread: 

15  Survivors  of  him  in  death  shall  be  buried,  ^  and 
widows  of  them  not  shall  bewail : 

16  If  he  heap  up  as  dust  silver,  and  as  clay  prepare 
garment: 

17  He  may  prepare,  but  just  shall  put  on,  and  silver 
innocent  shall  divide: 

IS  He  builds  like  moth  house  of  him ;  and  as  booth 
made  to  watch  over:* 

19  Rich  ^  shall  lie  down  and  not  shall  be  gathered  ; 
eyes  of  him  he  opens  and  not  there  is  of  him:  ^ 

20  Shall  overtake  him  like  waters,  terrors  ;  of  night 
shall  steal  him  whirlwind: 

1.  Heb.  ebl—a,  noun,  breath. 

2.  ebl^  a  verb,  to  breathe  out :  Ges.  citing  this  v.  under  the  verb  ebl^ 
says  :  i.  e.,  Why  then  do  ye  speak  so  vainly  ? 

3.  Douay shall  be  buried  in  death  :  The  Latin  is shall  be  buried 

in  interihi — annihilation,  so  defined  by  Anthon,  citing  from  Cicero  :  The 

Greek  is in  death  teleiitesoiisi — shall  be  ended  :  Ital. . .  .shall  be  buried 

in  death  itself:  E.  V shall  be  buried   in  death:  Noyes shall  be 

buried  by  death  :  Am.  Bib.  Un In  the  pestilence  shall  they  that  re- 
main to  him  be  buried  ;  evading  the  idea  so  plainly  expressed  that  death 
is  the  end  of  the  wicked. 

4.  Namely,  a  vineyard,  says  Ges.,  under  7itsr^  citing  this  v. 

5.  Ges.  under  t?j/i/>— rich,  says  :  "in  a  bad  sense,  haughty,  impious  ; 
inasmuch  as  riches  are  the  foi;ntain  of  pride,  and  pride  is  used  in  the  He- 
brew as  equivalent  to  impiety,"  citing  Isai.  53  :  7,  and  saying,  compare 
Job  27  :  19. 

6.  A  bold  figure,  of  a  dead  man  that  is  not  to  rise  from  the  dead,  of 

opening  his  eyes  and  finding  that  he  is  not :  Douay he  shall  open  his 

eyes  and  find  nothing,  (a  characteristic  evasion:)  E.  V he  openeth 

his  eyes  and  he  is  not :  Am.  Bib.  Un The  rich  man  shall  lie  down, 

and  shall  not  be  gathered  ;  he  opens  his  eyes,  and  he  is  gone  :  Noyes. .  . 
The  rich  man  falleth,  and  is  not  buried  ;  in  the  twinkling  of  an  eye  he  is 
no  more. 


114 

21  Takes  him  east  ^  and  he  goes  away,  yea,  he  is  swept 
away  in  storm  from  place  of  him:  ^ 

22  And  he  will  cast  upon  him  and  not  will  spare:  from 
hand  of  him  on  wind^  he  would  flee  away: 

23  They  shall  clap  at  him  hands  of  them,  and  they 
shall  hiss  him  out  of  place  of  him: 

1.  Heb.  c/'dim—Eaat,  poetical  for  ruk  qdim — wind  East,  says  Ges.,  by- 
far  the  most  violent,  says  he,  in  Western  Asia. 

2.  So  Ges.,  under  shor^  citing  this  v. 

3.  Heb.  ruh^  often  used  for  wind  :  the  winds  are  called  the  breaths  of 
God;  generally,  r«/i  is  breath.  Neither  the  Douay,  nor  the  Ital.,  nor 
the  E.V.  gives  anything  for  7'uh  in  the  verse  ;  nor  does  the  Am.  BibUn., 
that  gives  he  would  fain  flee  out  of  his  hand :  nor  Noyes  ;  he  gives  "  he 
would  fain  escape  from  his  hand." 


Note. — Froude,  on  page  254,  says  :  "  So  far  all  has  been  clear,  each 
party,  with  increasing  confidence,  having  insisted  on  their  own  position, 
and  denounced  their  adversaries.  A  difficulty  now  arises  which,  at  first 
sight,  appears  insurmountable.  As  the  chapters  are  at  present  printed, 
the  entire  of  the  27th  is  assigned  to  Job,  and  the  paragraph  from  the  11th 
to  the  23d  verses  is  in  direct  contradiction  to  all  which  he  has  maintained 
before — is,  in  fact,  a  concession  of  having  been  wrong  from  the  begin- 
ning." That  Dr.  Kennicott  attributes  the  verses  in  question  to  Zophar. 
That  the  attributing  them  to  Job  might  have  arisen  from  inadvertence  ;  it 
might  have  arisen  from  the  foolishness  of  some  Jewish  translator,  \^ho 
resolved,  at  all  costs,  to  drag  the  book  into  harmony  with  Judaism,  and 
make  Job  unsay  what  was  thought  heresy.  That  this  view  has  the  merit 
of  fully  clearing  up  the  obscurity.  Another,  however,  has  been  suggested 
by  Eichorn,  who  origininally  followed  Kennicott,  but  discovered,  as  he 
supposed,  a  less  violent  hypothesis,  which  was  equally  satisfactory.  That 
Eichorn  imagines  the  verses  to  be  a  summary  by  Job  of  his  adversaries' 
opinions,  as  if  he  said — "Listen  now  ;  you  know  what  the  facts  are  as 
well  as  1,  and  yet  you  maintain  this  :"  and  then  passed  on  with  his  indirect 
reply  to  it.  That  it  is  possible  Eichhorn  may  be  right ;  that  at  any  rate, 
either  he  is  right,  or  else  Dr.  Kennicott  is  right.  That  certainly  Ewald 
(who  as  Froude  has  before  said,  supposes  that  Job  is  receding  from  his 
position,)  is  not.  That,  taken  as  an  account  of  Job's  own  conviction, 
the  passage  contradicts  the  burden  of  the  whole  poem.  Passing  it  by, 
therefore,  and  going  to  what  immediately  follows,  we  arrive,  says  Froude, 
at  what,  in  a  human  sense,  is  the  final  climax— Job's  victory  and  triumph. 
He,  too,  had  been  taught  to  look  for  God  in  outward  judgments  ;  and 
when  his  own  experience  had  shown  him  his  mistake,  he   knew  not 


115 

CHAPTER  XXVIII. 

1  Truly  there  is  to  silver,  vein,  and  place  for  gold  they 
refine  it: 

2  Iron  out  of  dust  is  taken,  and  stone  ore  is  poured 
out  brass: 

3  End  he  sets  to  darkness,  and  to  all  extremities^  he 
searches  out  stone  of  thick  darkness  and  shadow  of  death : 

4  He  breaks  through  "^  mine  with  lamp,^  forgotten  of 
foot  ■*  they  hang  down  from  man  and  swing:  ^ 

5  Ground,  from  it  goeth  forth  bread,  and  lower  part  of 
it  is  changed  as  with  fire: 

6  Place  of  sapphire,  stones  of  it,  and  lumps  of  gold  in 
them: 

7  By-way,  not  knoweth  it  rapacious  bird,  and  not  has 
scorched  it  eye  of  falcon : 

8  Not  have  trod  it  children  of  pride  ;  ^  not  has  passed 
over  it  roaring  lion : 

where  to  turn.  But  when  he  saw  the  defenders  of  it  (the  Jewish  theory) 
wandering  further  and  further  from  what  he  knew  to  be  true,  the  scales 
fell  more  and  more  from  his  eyes — he  had  seen  the  fact  that  the  wicked 
might  prosper,  and  in  learning  to  depend  upon  his  innoceney  he  had  felt 
that  the  good  man's  support  was  there,  if  it  was  any  where  ;  and  at  last, 
with  all  his  heart  was  reconciled  to  the  truth.  The  mystery  of  the  outer 
world  becomes  deeper  to  him,  but  he  does  not  any  more  try  to  under- 
stand it.  The  wisdom  which  is  alone  attainable  is  resignation  to  God. 
"  Where,"  he  cries,  "shall  wisdom  be  found,  and  where  is  the  place  of 
understanding."  '*And  unto  man  he  said,  Behold  !  the  fear  of  the  Lord, 
that  is  wisdom  ;  and  to  depart  from  evil  that  is  understanding."  "  There 
is  no  clearer  or  purer  faith  possible  for  man  ;  and  Job  had  achieved  it." 

1.  i.  e.,  says  Ges.,  under  tkllt^  citing  this  v.,  in  the  most  profound 
recesses  of  the  earth. 

2.  So  Ges.,  citing  this  verse  under //^/fi•  and  nhl. 

3.  The  Heb.  word  gr  in  my  copy  here  I  think  must  be  a  mistake  for 
nr — lamp  :  the  Heb.  g  and  n  are  very  much  alike. 

4.  i.  e.,  says  Ges.,  under  shkh^  citing  this  v.,  void  of  the  aid  of  feet. 

5.  Used  of  miners  letting  themselves  down  into  the  shafts,  says  Ges., 
under  cf//,  citing  this  v.  This  v.  is  wholly  misconceived  by  the  Douay, 
the  Ital.,  and  the  E.  V.  The  Am.  Bib.  Un.  of  the  v.  is.  He  drives  a 
shaft  away  from  man's  abode  ;  forgotten  of  the  foot,  they  swing,  suspend- 
ed far  from  men. 

6.  i.  e.,  says  Ges.,  under  /M/j-,  citing  this  v.,  the  larger  ravenous 


116 

9  Oa  flint  he  puts  hand  of  him;  he  overturns  from 
root  mountains: 

10  In  rocks  channels  he  cleaves,   and  every  precious, 
seeth  eye  of  him: 

11  From  flowing  by  drops  he  binds  up  streams,^  and 
of  hidden  goeth  forth  light: 

12  But  this  wisdom,  from  where  shall  it  be  come   to, 
and  where  this  place  of  insight: 

13  Not  knoweth  man  price  of  it,  and  not  can  it  be 
come  to  in  land  of  living: 

14  Deep  says,  not  in  me ;  and  sea  says  not  with  me: 

15  Not  can  give  shut  up  ^  in  place  of  it,  and  not  can 
be  weighed  silver  of  price  of  it: 

16  Not  can  it  be  lifted  up  ^  with  gold  of  Ophir,  with 
onyx  precious  and  sapphire: 

17  Not   can   be   compared  with  it  gold   and   crystal, 
and  not  exchange  of  it  vessels  of  pure:  ^ 

18  Corals  and  crystals  not  to  be  made  mention  of,  and 
possession  of  wisdom  more  than  red  corals:^ 

19  Not  to  be  compared  with  it  topaz  of  Kush\^  by 
hid  away  '  not  can  it  be  lifted  up  : 

20  But  this  wisdom,  from  whence  comes  it ;  and  where 
this  place  of  unsight: 

21  Even  hid  from  eyes  of  all  living,  and  from  winged 
of  these  heavens  ^  concealed: 

beasts,  as  the  lion,  so  called,  says  he,  from  the  pride  of  walking ;  citing  also 
Job  41  :  26. 

1.  Spoken,  says  Ges.,  under  hbsh^  citing  this  v.,  of  a  miner  stopping  off 
the  water  from  flowing  into  his  pits. 

2.  Equivalent  to  gold  shut  up,  says  Ges.,  under  sgvr^  citing  this  v. 
Douay the  finest  gold  :  Am.  Bib.  tin choice  gold . 

3.  i.  e.,  put  in  one  scale,  no  amount  of  gold  in  the  other  will  lift  it  up. 

4.  An  epithet  of  gold,  says  Ges,,  unde/Z/s. 

5.  Ges.,  under  ?-amut,  citing  this  v. 

6.  We  write  it  Ciish^  i.  e.  Ethiopia. 

7.  The  Heb.  word  is   kfivt,  a  poetical  word,  says  Ges.;  properly,  says 
he,  that  whicli  is  hidden  away  in  treasuries. 

8.  Douay the  fowla  of  the  air:    E.  V the  same:    Ital,'.   .the 


117 

22  Place  of  destruction  ^  and  death  ^  say:  with  ears  of 
us  have  heard  we  fame  of  it: 

23  God^  discerns  way  of  it,  and  he  knows  place  of  it: 

24  For  he,  to  extremities  of  this  earth  he  looks,  under 
all  these  heavens  he  sees : 

25  To  make  to  wind  ^  weight,  and  waters  he  meted  out 
by  measure: 

26  At  making  of  him  for  rain  law,  and  path  for  light- 
ning of  thunders :  Am.  Bib.  Un.,  *'the  thunders'  flash:" 
Noyes,  "  the  glittering  thunderbolt." 

27  Then  saw  he  and  recounted  it,^  he  founded  it  and 
also  explored  it: 

28  And  he  said  to  man:  Lo,  fear  of  Lord,  it,  wisdom, 
and  to  depart  from  evil,  understanding: 


birds  of  heaven :   Noyes the  fowls  of  the  air:    Am.  Bib.  Un....the 

fowls  of  heaven. 

1 .  The  Heb.  here  is  abdim^  place  of  destruction,  nearly  synonymous  with 
shaul  (the  grave,)  says  Ges:,  citing  this  v.,  and  Job  26  :  6  ;  Prov.  15  :  11 : 

Noyes The  realms  of  Death  say  ;  Ital The  place  of  destruction  ; 

Douay,  E.  V.,  and  Am.  Bib.  Un Destruction.     (See  note  to  abdtiti  at 

end  of  chapter.) 

2.  Sometimes  used  as  personified,  says  Ges.,  citing  Ps.  49  :  15,  E.  V. 
V.  14.  He  gives  for  mut — death,  the  place  of  the  dead,  citing  this  v.  Job 
28  :  22. 

3.  Heb.  fl;/w«— plural  of  majesty,  says  Ges. 

4.  Heb.   ruh^   wind:    Douay a  weight  for  the  winds  Ital the 

weight  to  the  wind  :  Am.  Bib.  Un the  weight  for  the  wind. 

5.  i.  e.,  wisdom. 


Note. — Abdun — place  of  destruction — is  equivalent  to  the^Heb.  shaul — 
grave,  in  Deut.  32  :  22,  where  the  Douay  is :  A  fire  is  kindled  in  my 

wrath   and  shall  burn  even  to    the  lowest   hell:    Ital to    the   place 

more  low  sotterra — under  ground :  E.  V unto  the  lowest  hell. 

We  thus  see  that  abdun — place  of  destruction— is  a  poetical  word  for 
the  grave,  found  in  Job,  the  oldest  of  the  Bible  writings.  It  will  be  in- 
teresting to  learn  what  is  made  of  this  Heb.  word  abdun  by  the  Rheims 
and  Italian  versions,  and  our  English  version,  of  that  ''mystical  book," 
Eevelations.  The  first  ten  verses  of  chap.  9  describe  locusts  from  what 
the  Eheims  and  the  E.  V.  call  the  bottomless  pit.      The  Ital.  calls  it  the 


118 

well  of  abisso,  defined  in  Graglia's  Romish  Ital.  Diet.,  abyss,  obscurity, 
hell.  And  we  all  learned  as  children  that  ~  'the  bottomless  pit"  meant  or- 
thodoxy's hell.  And  how  many  have  lived  long  enough,  or  have  ever  be- 
come wise  enough  to  know  better  ?  A  foot  note  to  the  Eheims  of  v,  3,  chap. 
9,  says  :  "  These  (locusts)  may  be  devils  in  Antichrist's  time,  having  the 
appearance  of  locusts,  but  large  and  monstrous,  as  here  described.  Or 
they  may  be  real  locusts,  sent  to  torment  those  who  have  not  the  sign  or 
seal  of  God  on  their  foreheads.     Some   commentators  by  these  locusts 

understood  heretics,  that  sprung  from  Jews, who  were  great  enemies 

to  the  christian  religion  ;  they  tormented  and  infected  the  souls  of  men, 
stinging  them,  like  scorpions,  with  the  poison  of  their  heresies.  Others 
have  explained  these  locusts,  and  other  animals,  mentioned  in  different 
places  throughout  this  sacred  and  mystical  book,  in  a  most  absurd,  fanci- 
ful and  ridiculous  manner :  they  make  Abaddon  the  Pope,  and  the 
locusts  to  be  friars  mendicant,  etc." 

The  Eheims  of  v.  11  is  :  "And  they  had  over  them  a  king,  the  angel  of 
the  bottomless  pit,  whose  name  in  Hebrew  is  Abaddo?i,  and  in  the  Greek 

Apollyon;  in  Latin  Exterminans^  i.  e.  Destroyer  :  "  Ital And  they  had 

for  a  king  over  them  the  angelo  of  the  abisso^  whose  name  in  Hebrew  is 

Abaddon^  and  in  Greek  Apollion :  E.  V And  they  had  a  king  over 

them,  which  is  the  angel  of  the  bottomless  pit,  whose  name  in  the  Hebrew 
tongue  is  Abaddon^  but  in  the  Greek  tongue  hath  his  name  Apollyon. 
The  three  versions  make  Abaddon — Greek  Apollyon^  the  name  of  the 
king  of  the  locusts,  which,  if  locusts  means  devils,  would  make  Abaddon 
—Apollyon— WiQ  king  of  the  devils,  i.  e.,  orthodoxy's  Head  Devil.  And 
this  is  in  fact  what  children,  and  the  misinformed,  understand  by  Abad- 
don — Appollyon . 

Now  Abaddon  is  the  Heb.  word  abdun.^  spelled  in  the  three  versions 
Abaddon  ;  and  it  is  the  name  given,  not  of  the  king  of  the  locusts,  but 
the  name  of  the  place  of  destruction,  nearly  synonymous  with  shaul—i\iQ 
grave,  says  Gesenius.  And  for  abde  Ges.  g/ves,  "equivalent  to  abdt^n — 
place  of  destruction,  abyss,''  citing  Pro  v.  27  :  20,  where  the  Heb.  is, 
shaul  u  abde — grave   and   place  of  destruction — not  can  be  satisfied  : 

Douay Hell  and  destruction  are  never  filled  :  Ital The  sepulchre 

and  place  of  destruction  not  are  ever  full :  E.  V Hell  and  destruction 

are  never  full. 

The  grave  may  well  be  called  a  bottomless  pit,  as  it  is  in  the  Eheims 
Eomish  English  version,  followed  by  the  E.  V.  A  pit  without  a  bottom 
can  never  be  filled. 

The  Greek  word  Apollyon  (given  for  fl!i^^««— spelled  Abaddon)  is  the 
neuter  of  the  present  participle  of  the  Greek  verb  <7/^//«^— defined  in 
Liddell  &  Sc®tt's  Greek  Lexicon,  to  destroy  utterly  ;  and  putting  y  for 
the  Greek  m,  as  is  generally  done,  we  have  the  very  word  apollyon— ^q- 
stroying  utterly,  given  in  the  v.  by  the  Eheims  and  the  E.  V.  as  equiva- 
lent to  their  word  Abaddon.  The  Eheims  in  v,  11,  gives  for  Abaddon  and 
Apollyon.,  the  Latin  participle  exterminans—{QyX^xvm.wA\Sxig,)  and  adds  in 


119 

in  italics,  "  i.  e.  Destroyer"— making  a  noun  from  the  participle,  as  is 
often  done  ;  and  so  making  a  personification  of  Abaddon — Apollyon^  and 
in  the  Heb.  of  Job.  28  :  22,  abditn — place  of  destruction,  and  mid — death, 
are  both  personified.  But  the  Ital.  gives  no  such  information  in  refer- 
ence to  V.  11,  as  the  Eheims  does  ;  nor  does  the  E.  V.  In  Prov.  15  :  11 
also,  the  Ital,  for  Heb.  abdim^  gives  the  place  of  destruction  :  The  Douay 
there  is,  Hell  and  destruction  :  E.  V Hell  and  destruction. 

It  might  aff"ord  amusement  to  ask  a  good  orthodox  lady  or  gentleman, 
whether  Eomanist  or  Protestant,  what  these  formidable  words  Abaddo7t 
and  Apollyon^  with  their  capital  A^  mean.  I  am  disposed  to  think  that 
very  few  of  the  readers  of  that  "  mystical  book"  have  understood  them 
rightly.  I  have  asked  several  persons  what  they  have  understood  those 
words,  in  Eev.  9  :  11,  to  mean  ;  and  they  answered,  they  had  supposed 
them  to  mean  the  Devil. 

Eadie,  Professor  of  Biblical  Literature  and  Exegesis  to  the  United 
Presbyterian  Church,  in  his  Biblical  Cyclopsedia,  defines  Abaddon^  "the 
Hebrew  name  for  the  angel  of  the  bottomless  pit,"  and  says,  it  answers 
to  the  Greek  name  Apollyon  ;  and  he  says  they  both  signify  the  destroyer. 
Surely  the  Professor  knew  that  an^el  is  the  Greek  word  for  viessenger^  not 
translated,  but  the  Greek  termination  (?j  cut  off:  the  word  angel  is  not 
given  for  the  Greek  aggelos  (pronounced  angelos)  in  any  Greek  Lexicon  I 
have  ever  seen.  And  the  Professor  is  wrong  in  saying,  and  will  mislead 
many  by  saying,  that  Abaddon  is  the  name  of  the  angel  of  the  bottomless 
pit,  (as  the  Eheims,  E.  V.,  and  the  Professor,  give  for  the  Heb.  abdun— 
place  of  destruction  ; )  It  is  the  name  of  the  place  of  destruction,  as  the 
Italian  rightly  gives  it  in  Prov.  15  :  11,  and  Prov.  27  :  20,  and  Job  28  :  22. 

Perhaps  we  ought  to  feel  some  consolation  from  the  assurance  in  chap. 
9  :  4  of  the  "mystical  book,"  that  the  locusts,  whether  orthodox  devils  or 
mendicant  friars,  only  had  power  to  torment  the  men  who  had  not  the 
seal  of  God  in  their  foreheads. 


CHAPTER  XXIX. 

1  And  added  Job,  taking  up  parable  of  him,  and  said: 

2  Who  will  give  to  me  as  months  before,  as  days  God 
kept  me: 

3  When  shone  lamp  of  him  over  head  of  me,  and  in 
light  of  him  I  walked  through  darkness: 

4  Like  as  was  I  in  days  of  autumn  of  me,^  with  counsel 
of  God  over  tent  of  me: 

1.  Metaphor.,  for  mature  age,  manly  vigor,  says  Ges.,  citing  this  v. 
under  hi-ph. 


120 

5  While   yet   Almighty   with   me ;    round   about  me 
children  of  me: 

6  At  to  wash  ^  goings  of  me  in  milk,  and  rock  poured 
out  with  me  streams  of  oil : 

7  At  to  go  out  I  gate  near  city,  in  broad  space  setting 
up  seat  of  me:  ^ 

8  Looked  at  me  youths  and  hid  themselves,'  and  old 
men  rising  stood: 

9  Princes  held  back  as  to  words,    and   hand  put  to 
mouth  of  them: 

10  Voice  of  Nobles  hid  itself,^  and  tongue  of  them  to 
palate  of  them  cleaved : 

11  For  ear  heard  and  pronounced  happy  ^  me,  and  eye 
saw  and  bore  witness  for  me:  ^ 

12  For  I  delivered  poor  crying  for  help,  and  orphan 
and  no  helper  to  him:' 

13  Blessing  of  wretched  upon  me  came,  and  heart  of 
widow  I  made  shout  for  joy: 

14  Righteousness  I  put  on,  and  it  put  on  me,^  as  upper 
garment  and  tiara  rectitude  ®  of  me : 

15  Eyes  was  I  to  blind,  and  feet  to  lame  I  : 

1.  We  use  the  participle,  washing,  instead  of  the  infinitive,  to  wash. 

2.  So  Ges.,  under  kim  citing  this  v, 

3.  i.  e.,  gave  place  to  me  out  of  respect  and  modesty, "says  Ges.,  under 
hba^  citing  this  v . 

4.  i.  e.  they  were  silent,  says  Ges.,  citing  this  v.  under  hba. 

5.  So  Ges.,  under  ash}\  citing  this  v. 

6.  i.  e.  praised  me,  says  Ges.,  under  oud^  citing  this  v. 

7.  i.  e.  the  orphan  who  had  no  helper,  says  Ges.,  citing  this  v.  under 
M  :  Douay,  "  and  the  fatherless,  that  had  no  helper  :  "    And  the  Ital.  is 

right :  Am.  Bib.  Un and  the  orphan  and  him  that  had  no  helper :  The 

E.V.  also,  is  wrong  :  Noyes  is  right. 

8.  i.  e.  says  Ges.,  under  Ibsh,  citing  this  v.,  I  am  covered  without  with 
righteousness,  and  within  it  wholly  fills  me.     He  says.  There  is  a  play 

on  the  double  use  of  Ibsh  in  the  verse  :  Am.  Bib.  Un and  it  clothed 

itself  with  me  :  Noyes and  it  clothed  me, 

9.  Heb.  mshphth—x\^\>,  rectitude:    For  it  the  Douay  gives .judg- 
ment :  E.  V. . .  .judgment :  Ital integrity  :  Am.  Bib.  Un rectitude  : 

Noyes justice.     (It  should  be  justness.) 


121 

16  Father  I  to  needy,  and  many  ^  not  knew  I,  I  search- 
ed out  them: 

17  And  I  broke  biters  ^  of  evil,  and  from  teeth  of  him 
I  phicked  prey: 

18  And  I  said,  in  nest^  of  me  I  shall  breathe  out,^  and 
as  sand  I  shall  multiply  days : 

19  Root  of  me  is  open  to  water,  and  dew  lodges  ^  on 
bough  of  me : 

20  Liver  ^  of  me  new  with  rae,  and  bow  of  me  in  hand 
of  me  strengthened : ' 

21  To  me  listened  they  and  waited,  and  were  silent  for 
counsel  of  me: 

22  After  word  of  me  not  repeated  they,  and  on  them 
dropped  speech  of  me: 

23  And  they  waited  as  for  rain  for  me,  and  mouth  of 
them  they  opened  wide  for  latter  rain :  ^ 

24  Smiled  I  upon  them,  not  were  sure  they,  and  light 
of  face  ^  not  would  they  cast: 

1 .  Douay and  the  cause  which  I  knew  not  I  searched  out :  Ital 

and  the  cause  :  E.  V and  the  cause  :  The  Heb.  word  used  in  the  v.  is 

rb — many :  The  Douay  and  Ital.  must  have  taken  it  for  rib — forensic 

cause  :  And  the  Am.  Bib.  Un.  is and  the  cause  of  him  I  knew  not,  1 

searched  it  out. 

2,  Poetically  used  for  teeth,  says  Ges.,  under  mltoiif,  citing  this  v. 
S.  Metaphor.,  abode  says  Ges.,  under  qn.,  citing  this  v. 

4.  The  Heb.  word  here  is  aghou — I  should  breathe  out.     See  fully  as 
to  the  Heb.  verb  ghuo  in  a  note  to  £-host  at  the  end  of  chap.  3.     In  this 

V.  the  Douay  gives,  I  shall  die  :  Ital.  and  E.  V I  shall  die  :  Am.  Bib. 

Un 1  shall  expire :  i.  e.  out-breathe  :  It  should  be  exspire :  Noyes 

1  shall  die. 

5.  Poetical,  for,  passes  the  night,  says  Ges.,  under  Inn,  citing  this  v. 

6.  Heb.  kb/id,  which  Ges.  says  may  be  the  same  as  kbd—Yw&r ;  and  I 
see  no  reason  why  the  sense  here  may  not  be  liver  of  me  renewed  with 

me  :  The  Douay  is ray  glory  shall  always  be  renewed  :  See  E.  V.  : 

Noyes my  glory  is  fresh  with  me  :    Am.  Bib.  Union.... my  glory  is 

fresh  upon  me. 

7.  This  would  be  the  effect  of  renewing  the  liver. 

.    8.   Ges.,  under  ;;?/^2^5/z,  citing  this  v.,  says  :  Poetically  an  eloquent  and 
profitable  discourse  is  compared  to  the  latter  rain. 
9.  i.  e.,  says  Ges.,  brightness  of  countenance,  under  rt-^r,  citing  this  v. : 
10 


122 

25  Approved  I  way  of  them,  then  sat  I  head,  and 
dwelt  as  king  among  troop,^  as  one  who  the  mourning 
comforts : 


CHAPTER  XXX. 

1  But  now  jest  at  me  younger  than  I  in  days,  who  I 
would  have  despised  fathers  of  them  to  put  with  dogs  of 
flocks  of  me: 

2  Truly,  strength  of  hands  of  them,  what  to  me,  in 
whom  is  perished  completion :  ^ 

3  With  want  and  with  hunger  lean,  they  flee  into 
desert,  and  darkness  of  desolate  waste: 

4  Piuckings  ofl*  of  sea-purslain  by  the  hedge,  and  root 
of  broom,  food  of  them : 

5  From  midst  they  are  driven ; "  they  cry  out  against 
them  as  thief: 

6  In  horror  of  valleys*  to  dwell,  caverns  of  dry  earth 
and  rocks: 

7  Between  bushes  they  bray,  under  nettles  they  are 
gathered  together: 

Douay and  tlie  light  of  my  countenance  fell  not  on  the  earth  :  Ital 

and  not  made  they  to  fall  the  brightness  of  my  face  :  E.  V and  the 

light  of  my   comitenance  they  cast  not    down:  Am.  Bib.  Un nor 

let  the  light  of  my  countenance  fall.  The  using  of  the  word  my  is  plainly 
wrong.  The  Heb.  word  used  here  is  J>/mi — face.  Ges.,  under  p/ine — 
gives  also  p/ml — face,  citing  Ezek.  21  :  2,  where  the  Heb.  is  pkni— face — 
of  thee  :  Douay,  Ital.  and  E.  V.,  "thy  face  ;  "  and  citing  Ezek.  21  :  21, 
where  the  Heb.  is //////— face— of  thee  :  Ital.,  v.  21,  "  thy  face :"  The 
Douay  is,  v.  16,  "  thy  face  :"  and  the  E.  V.  is,  v.  16,  "  thy  face."  And  in 
Job  33  :  26  the  Heb.  ia,//«ri — face — of  him.  The  i  belongs  to  the  word 
p/ini—face,  and  is'not  the  /,  of  me — my. 

1.  Band  of  soldiers,  says  Ges,,  under  ^dud. 

2.  i.  e.,  says  Ges.,  under  kl/?,  citing  this  v.,  who  cannot  complete  any 

thing,  used,  says  he,  of  very  despicable  men.     Am.  Bib.  Un they  in 

whom  old  age  is  perishing.     >Toyes.   .  .in  whom  activity  is  perished  ! 

3.  i.  e.,  says  Ges.,  from  among  men  under  ^u,  citing  this  v. 

4.  i.  e.,  says  Ges.,  in  ^/tc  horrid  valleys,  under  oruts,  citing  this  v. 


123 

8  Sons  of  impious  ^  and  sons  without  name,  they  are 
cast  out  of  this  land:  ^ 

9  And  now,  song  of  them  I  am  become,  yea,  I  am 
become  to  them  for  speech; 

10  They  abhor  me,  they  go  away  far  from  me,  and 
from  face  of  me  they  spare  not  spittle :  ^ 

11  So  that  bridle  of  them  th3y  loose  and  oppress  me, 
and  curb  before  me  they  let  hang  down:  * 

12  On  right  side  offspring  of  beasts  ^  rise  up ;  feet  of 
me  they  push  aside ;  and  they  cast  up  against  me  ways  of 
destruction  of  them:  Am.  Bib.  Un their  ways  of  des- 
truction: 

13  They  tear  up  footpath  of  me ;  to  fall  of  me  they 
help  ;  ®  not  helper  to  him:  "^ 

14  As  if  of  breach  ^  wide  they  came  in  ;  under  crash 
they  were  rolled :  ^ 

1.  A  Hebraism  for  the  impious. 

2.  Ges.,  under  kae^  citing  this  v.,  renders,  "they  are  cast  out  of  the 

land  ;  "  Ital more  vile  than  earth  itself ;  E.  V they  were  viler  than 

the  earth ;  Am.  Bib.  Un they  are  beaten  out  of  the  land. 

3.  Noyes  and  Am.  Bib.  Un tliey  forbear  not  to  spit  before  my  face. 

4.  The  Douay  of  v.  11  is,  For  he  hath  opened  his  quiver,  and  hath 

aflS.!cted  me,  and  hath  put  a  bridle  into  my  moutli :  Ital For  God  has 

untied  my  ligature,  and  me  has  afflicted  ;  whereupon  they  have  shaken 

the  bridle  y^r;z^/  to  revere  7«^r^my  face:  Am,  Bib.  Un Because  Ee  has 

let  loose  his  rein  and  humbled  me,  they  also  east  off  the  bridle  before 
nie.  He^  with  capital  H,  used  here  in  the  Am.  Bib.  Un.,  is  equivalent  to 
God^  interpolated  in  the  Italian  ;  just  as  His^  in  the  Am.  Bib.  Un.  of  Job 
15  :  30  means  God''s  breath.  This  v.  30  :  11,  has  no  reference  to  God  ; 
and  it  was  entirely  misconceived  by  the  Douay,  the  Ital.,  the  E.  V.,  and 

the  Am.  Bib.  Un.     See  E.  V.    I^oyes They  let  loose  the  reins,  and 

afflicted  me,  they  cast  off  the  bridle  before  me. 

5.  Used  in  contempt  of  vile  and  wicked  men,  says  Ges.,  under /-^r/^/z, 
citing  this  v. 

6.  They  help  my  fall,  says  Ges.,  under  iol^  citing  this  v. 

7.  i.  e.  to  Job ;  him  being  here  used  for  me.  See  Ges  under  /ot?/,  citing 
Isai.  53  :  8. 

8.  Ges..  wwd^Qx phrts — breach,  citing  this  v.,  says,  "rightly  rendered  by 
the  Latin  Vulgate,"  giving  the  Latin  ;  a  metaphor,  says  he,  taken  from 
besiegers  who  rush  into  a  city  through  breaches  in  the  wall  in  great  num- 
bers and  in  great  violence. 

9.  Douay and  have  rolled  themselves  down  to  my  miseries  :  Ital. 


124 

15  Are  turned  against  me  terrors ;  they  pursue  like 
wind  ;  ^  free  will  ^  of  me,  and  as  cloud  has  passed  quickly 
by,  welfare  of  me: 

16  And  now  upon  me  pours  itself  breath  ^  of  me  ;  have 
taken  hold  of  me  days  of  affliction : 

17  Night,  bones  of  me  pierces  upon  me,^  and  they  that 
gnaw  me^  not  are  quiet: 

18  By  great  power  is  changed  garment  of  me ;  ^  as 
mouth  of  tunic  ^  it  girds  me: 

19  He  has  cast  me  into  mire,  and  I  am  become  like 
dust  and  ashes: 

they  are  rolled  uader  the  ruins  :  Am.  Bib.  Un they  roll  on  beneath 

the  ruins. 

1.  Heb.  rt/Jz — wind. 

2.  Heb.  7zdie — free  will,  readiness  of  mind  :  Douay as  a  wind  thou 

hast  taken  away  my  desire  :  Ital they  pursue  my  anima  like  the 

wind  :  E.  V they  pursue  my  soul  as  the  wind  :  Am.  Bib.  Un they 

chase  away,  like  the  wind,  my  princely  estate  :  Noyes my  prosperity. 

3.  Heb.  nphsh breath:  Douay and  now  my  soul  fadeth  within 

myself :  Ital And  now  my  anima  pours  itself  out  upon  me :  E.  V 

And  my  soul  is  poured  out  upon  me  :  Am.  Bib.  Un And  now  my  soul 

is  poured  out  within  me  :  Noyes And  now  my  soul  is  poured  out  in 

grief.  Ges.,  under  c/,  citing  this  v.,  says:  i.  e.,  being  poured  out  into 
tears,  it  wholly  covers  me  as  it  were  with  them  ;  citing  also  Ps.  42  :  5,  E. 
V.  V.  4.  And  under  shphk— to  pour,  pour  out,  he  gives  :  "metaphorically, 
shfhknphsh — (to  pour  out  the  breath,)  i.  e.,  says  he,  to  be  poured  out  in 
tears  and  complaints,  citing  1  Sam.  1  :  16,  where  the  Heb.  is,  but  have 
poured  out  nphsh — breath — of  me  to  face  of  Jehovah.  And  citing  Jer. 
4  :  10,  in  which  the  Heb.  is  ;;//^.y/^— breath.     I  add  Lament.  2  :  12,  where 

the  Heb.  is in  fainting  of  them in  pouring  out  nphsh — breath— of 

them  into  bosom  of  mothers  of  them.     The  E.  V.  there  is when  they 

swooned when  their  soul  was  poured  out  into  their  mother's  bosom. 

[Affliction  causes  sorrowful  nphsh — breath,  and  sorrowful  breath  causes 
tears.] 

4.  i.  e.,8ays  Ges.  under  nqr^  citing  this  v.,  by  night  my  bones  are,  as  it 

were,  pierced  with  pain  :  Am.  Bib.  Un By  night  my  bones  are  pierced 

and  severed  from  me. 

5.  i.  e.,  pains,  says  Ges.,  under  orq^  citing  this  v. 

6.  Ges.,  under /i/Zij/^,  citing  this  v.  renders,  "  by /V.y  great  power  my 

garment  (i.  c.,  says  he,  my  skin)  is  changed.     Am.  Bib.  Un By  sore 

violence,  my  covering  is  disfigured. 

7.  i.  e.,  an  inner  garment  next  the  skin,  says  Ges.,  under  ktnt. 


125 

20  I  cry  for  help  to  thee  and  not  answerest  thou  me ;  I 
stand  up,  and  not  ^  turnest  thou  mind  to  me: 

21  Thou   hast   turned   thyself    into    cruel   to    me ;    in 
strength  of  hand  of  thee  thou  hast  laid  snares  for  me: 

22  Thou  hast  lifted  me  up  to  wind  ;  ^  thou  hast  caused 
me  to  ride  ;  ^  and  thou  hast  made  me  to  melt  terrified:  ^ 

23  For  know  I  death  will  return  me, '  and  house  of 
assemblage  to  every  living :« 

24  Surely,  not  prayers,  stretches  out  he  hand,  though 
in  calamity  of  him  he  cry  for  help: 

1.  The  not  in  the  first  hemistich  belongs  also  to  the  last,  in  the  Heb. 
usage.     The  Douay,  and  the  Ital.,  use  not  twice  in  the  v.  ;  and  the  E.  V. 

inserts  a  second  not:  Am,  Bib.  Union I  stand,  and  thou  observest 

me:  Noyes but  thou  regardest  me  not. 

2.  Heb.  riih — wind. 

3.  Metaphor.,  says  Ges.,  under  rkb^  citing  this  v.,  "caused  me  to  ride 
upon  the  wings  of  the  wind  :"  Ital. .  .Thou  me  hast  lifted  on  high  ;  thou 
me  hast  caused  to  ride  on  horse  back  upon  the  vento — wind  :  See  E.  V.  : 

Am.  Bib.  Un Thou  dost  lift  me  to  the  wind,  and  let  me  be  borne 

away. 

The  Heb,  ruh,  defined  breath,  wind,  is  the  word  where  the  Douay,  and 
the  E,  v.,  so  often  have  spirit,  from  the  Latin  noun  jr/m/^/j-— breath.  The 
writer  of  Job  had  no  knowledge  of  the  Latin  language,  and  so  no  knowl- 
edge of  what  self-styled  orthodoxy  and  modern  spiritism  would  have  us 
believe  the  Latin  spiritus^  Douay  and  E,  V.,  spirit,  means,  Now  by  some 
one  disposed  to  be  fjicetious  a  laugh  might  be  provoked  by  giving  for  rtih 
here  the  word  spirit  in  the  same  sense  in  which  it  is  used  in  orthodoxy 
and  spiritism,  and  so  setting  Job  astride  an  orthodox  spirit  to  ride  it. 
But  what  if  Job  should  have  thought  its  gait  too  slow?  could  he  have 
made  it  feel  the  spur  ? 

4.  Figurative,  says  Ges.,  "  to  be  dissolved  with  fear  and  alarm." 

5.  i.e.,  to  dust:  The  writer  of  Job  had  not  learned  to  say  ^wj /^^^. 

Douay 1  know  that  thou  wilt  deliver  me  to  death  :  Ital that  thou 

me  wilt  reduce  to  death:  Am.  Bib.  Un For  I  know  thou  wilt  bring 

me  to  death  :  Noyes the  same.      [  The  Heb.  is  evaded.] 

6.  Ges,,  under  muod^  citing  this  v,,  renders,  "  the  place  of  the  assem- 
blage of  all  living.  Under  »«?/;/— death,  he  says,  it  is  used  of  death, 
whether  of  men  or  beasts,  citing  Exod.  11  :  5  ;  Eccles.  9:4;  and  he  says, 
death  is  sometimes  used  as  personified,  citing  Ps,  49  :  14,  death  shall  feed 
on  them  :  and  that  death  is  poetically  used  for  the  dead,  citing  Isai.  38  : 
18,  under  //z^^-/— death  ;  and  also  that  ;;?«2f— death— is  used  for  the  place  of 
the  dead,  i.  e.,  says  he,  Hades ^  citing  Job  28  :  22  ;  see  it  in  its  place. 


126 

25  Whether  not  have  wept  I  for  hard  of  day,^  been  sad 
breath  ^  of  me  for  needy : 

26  When  good  I  looked  for,  came  evil,  and  I  hoped  for 
light,  and  came  thick  darkness:^ 

27  Intestines  of  me  boiling/  and  not  are  quiet:  have 
met  me  days  of  misery: 

28  Of  dirty  color  ^  I  go  along,  not  by  heat ;  ^  rise  I  in 
congregation,  I  cry  for  help: 

29  Brother  am  become  I  to  jackals, '  and  companion  to 
children  of  female  ostrich :  ^ 

30  Skin  of  me  black  upon  me,  and  bones  of  me  are 
kindled  with  heat: 

31  And  is  become  for  mourning  harp  of  me,  and  pipe 
of  me  for  voice  of  them  that  weep : 


CHAPTER  XXXI. 

1  Covenant  have  cut   I  ^  with  eyes  of  me,  and    how 
could  I  show  myself  attentive  upon  virgin: 

1.  Ges.,  under  qshe,  cites  this  v.,  and  renders,  "whose  day  is  hard, 
i.  e.,  says  he,  whose  lot  is  hard. 

2.  Heb.  nphsh — breath  ;  poetically  for  whether  not  have  I  been  sad ; 
sadness  aifects,  and  is  shown  by  the  breath.  The  Douay,  E.  V.,  and 
Am.  Bib.  Un.,  give  my  soul. 

3.  Light,  says  Ges.,  citing  this  v.,  is  sometimes  used  for  prosperity 
itself :  and  «//;/~thick  darkness — is  a  poetic  word,  says  he,  citing  this  v. 
and  Job  S  :  6  ;  10  :  22  ;  28  :  3  :  metaphor.,  says  he,  of  misery,  misfor- 
tune. 

4.  Metaphor.,  of  an  emotion  of  the  mind,  says  Ges.,  citiugthis  v.  under 
rth. 

5.  As  of  a  sunburnt  skin,  says  Ges.,  under  qdr^  citing  this  v. 

6.  Poetically,  says  Ges.,  for  the  sun  itself,  citing  this  verse  under  hme 
— heat. 

7.  1.  e.,  says  Ges,  under  ah^  citing  this  v.,  I  am  forced  to  howl  like  a 
jackal. 

8.  i.  e.,  a  companion  of  ostriches,  see  Ges.,  under  tone. 

9.  So  Ges.,  under  krt — to  cut;  so  used,  says  he,  from  slaying  and 
dividing  the  victim,  as  was  customary  in  making  a  covenant,  citing  this 
v.  and  other  passages. 


127 

2  And  what,  portion  of  God  from  above,  and  lot  of 
Almiorhty  from  heights: 

3  Whether  not  destrnction  to  wicked  ;  and  misfortune 
to  workers  of  iniquity:  Xoyes,  and  ruin:  Am.  Bib.  Un., 
calamity. 

4  Whether  not  himself  he  sees  ways  of  me,  and  every 
step  of  me  he  numbers : 

5  If  have  walked  I  with  falsehood,  and  has  made  haste 
towards  fraud  ^  foot  of  me: 

6  Let  him  weigh  me  in  scales  just,  and  he  will  get  to 
know  innocence  of  me:  ^ 

7  If  has  turned  aside  goings  of  me  from  that  way,  and 
after  eyes  of  me  has  gone  heart  of  me,  and  on  hand  of  me 
has  cleaved  spot, 

8  Let  me  sow  and  another  let  eat,  and  springing  up  of 
me^  let  be  rooted  out: 

9  If  has  been  enticed  heart  of  me  on  woman,  and  at 
door  of  companion  of  me  I  have  lain  in  wait, 

10  Let  grind  for  another  wife  of  me,  and  upon  her  let 
bow  down  another:'* 

11  For  that,  wickedness,  and  it,  crime  of  judges:^ 

12  For,  fire  it  lohich  to  place  of  destruction  ^  would 
consume,  and  all  gain  of  me  would  root  out: 


1.  Metonymy  for,  riclies  gained  by  fraud,  says  Ges.,  under  nirme. 

2.  Am.  Bib.  Un He  will  weigh  me  in  scales  of  justice,  (it  should  be 

justness  :)  The  E.  V.  is  better  :  Let  him  weigh  me  in  an  even  balance. 

3.  Metaphor.,  descendants,  children,  says  Ges.,  under  tsatsaim,  citing 

this  V.  and  others :  Douay,  and  E.  V my  offspring  :  Am.  Bib.  Un. ... 

my  products. 

4.  Douay and  let  other  men  lie  with  her  :  Am.  Bib.  Un and  let 

others  lie  with  her  :  Ital and  let  bow  down  otliers  upon  her  :  E.  V. . . 

the  same. 

5.  i.  e.,  says  Ges.,  under  oun  citing  this  v.,  to  be  punished  by  the 
judges. 

6.  The  Heb.  is  abdiin,  see  before,  Job  26  :  6  ;  28  :  22. 


128 

13  If  I  reject  right  ^  of  servant  of  me  and  handmaid  of 
me  in  contention  of  them  with  me: 

14  Then  what  should  I  do  when  should  arise  God  ;  and 
when  he  should  visit,  what  could  I  answer  him: 

15  Whether  not  in  belly  vnho  made  me  made  him,  and 
fashioned  us  in  womb  One: 

16  If  I  have  kept  back  from  desire,  weak,  and  eyes  of 
widow  have  caused  to  pine  away: 

17  And  have  eaten  morsel  of  me  alone  of  me,  and  not 
hath  eaten  orphan  of  it ; 

18  For  from  boyhood  of  me  he  grew  up  to  me  as 
father,  ^  and  from  womb  of  mother  of  me  I  have  led  her: 

19  If  I  have  seen  ready  to  perish  because  not  clothing, 
and  not  was  covering  to  needy ; 

20  If  not  have  blessed  me  loins  of  him,  and  from 
fleece  of  lamb  of  me  he  has  not  been  warmed ; ' 

21  If  I  have  shaken  at  orphan  hand  of  me  ^  when  I 
looked  at  gate  of  court  ^  of  me: 

22  Shoulder  of  me  from  shoulder  blade  of  it  let  fall, 
and  arm  of  me  from  higher  bone  of  arm  let  be  broken : 

23  For  terror  to  me,  destruction  of  God,  ^  and  because 
of  majesty  of  him  not  could  I:' 

24  If  made  I  gold  confidence  of  me,  and  to  hid  away  ^ 
have  said  I,  security  of  me : 

1.  Heb.   mshphth — right:    Douay judgment:    E.  V the  cause: 

Am.  Bib.  Un right. 

2.  i.  6.,  says  Ges.,  under  ,^^/,  citing  this  v.,  under  my  care. 

3.  The  not  in  the  first  clause  belongs  also  to  the  second. 

4.  i.  e.,  threatened,  says  Ges.,  under  nuph^  citing  this  v.  and  others. 

5.  The  Heb.  word  here  is  ozrt  for  ozre^  which,  says  Ges.,  is  for  the 
older  Heb.  htsr^  which  he  defines,  an  enclosure,  a  court,  an  enclosure  be- 
fore a  building  :    The  Douay  is even  when  I  saw  myself  superior  in 

the  gate :  Ital though  I  saw  who  me  would  have  aided  in  or  at  the 

gate  :  E.  V.,  Am.  Bib.  Un. . .  .because  I  saw  my  helper  in  the  gate  : 

6.  i.  e.,  sent  by  God,  says  Ges.,  under  aid.,  citing  passages. 

7.  i.  e.,  says  Ges.,  do  any  thing  of  the  kind,  citing  this  v.  under  la. 

8.  Heb.  ktm.,  a  poetical  word,  says  Ges.,  properly,  says  he  that,  which 
is  precious. 


129 

25  If  I  rejoiced  that  great,  wealth  of  me,  and   that 
much  had  come  to  hand  of  me: 

26  If  I  looked  at  ^  light  ^  which  brilliant,  and   moon 
splendid"  going  along: 

27  And  was  beguiled  in  secret  heart  of  me,  and  has 
kissed  hand  of  me  to  mouth :  * 

28  Also  it,  crime  of  judges,  for  I  should  have  feigned 
to  God  above: 

29  If  I  rejoiced  at  calamity  of  hater  of  me,  and  made 
myself  naked  ^  when  met  him  evil: 

30  But  not  have  given  I  to  sin  palate  of  me,  to  ask 
with  curse  breath  ^  of  him : 

31  Whether  not  have  said  men  of  tent  of  me,  who  will 
give  forth,  from  flesh  of  him  not  was  he  satisfied:  ' 

32  On  outside  not  passed  night  stranger  ;  doors  of  me 
to  way  ^  I  opened : 

33  Whether  have  covered  I  like  men  ^  fault  of  me,  to 
hide  in  bosom  of  me  guilt  of  me: 

1.  i.  e.,  specially  regarded. 

2.  Of  the  sun,  or  the  sun  itself,  says  Ges.,  citing  this  v.,  and  Job  37  : 
21,  that  brilliant. 

3.  Heb.  ig'r,  magnificent,  splendid,  says  Ges. ,  citing  this  v. 

4.  Ges.,  under  ns/i(/^  to  kiss,  citing  this  v.  says:  "  To  kiss  idols  is  a 
term  applied  to  those  who  worship  them,  which  was  done  by  kissing  the 
hand  to  them  :"  Am  Bib.  Un and  my  hand  my  mouth  hath  kissed. 

5 .  For,  was  tuiiiultuously  joyful :  Douay and  have  rejoiced :  Ital. . . 

tumultuous  with  joy  :  Am.  Bib.  Un and  triumphed. 

6.  Heb.  nplish — breath;  Douay by  wishing  a  curse  to  his  soul ;  E. 

V the  same  ;  Ital to  ask  his  death  with  curse  ;  Am.  Bib.  Un 

to  asking  with  cursing  his  life  ;  Noyes his  life. 

7.  Ges,  under  (5j/;r— flesh,  citing  this  v.,  renders,  "who  is  there  that 
was  not  satisfied  with  his  flesh,"  i.  e.,  says  he,  in  his  feasts. 

8.  Heb.  ark — way,  poetically  used  for  traveler,  says  Ges,,  citing  this  v, 
Noyes to  the  traveler  ;  Am.  Bib.  Un to  the  traveler, 

9.  Heb.  adm  V  Ges.  says,  it  is  very  often  used  to  denote  men,  citing 
Gen  6:1;  Job  21  :  33,  and  other  passages ;  The  Douay  in  Job  31  :  33  is. 

If  as  a  man  I  have  hid  my  sin  ;  Ital as  do  men  ;  E.  V as  Adam  ; 

Am.  Bib.  Un like  Adam ;  Noyes after  the  manner  of  men. 


130 

34  That  I  should  fear  multitude  great,  and  contempt  of 
families  should  prostrate  me,  and  I  should  be  silent ,  not 
should  go  out  of  door: 

35  Who  will  give  to  me  to  listen  to  me:  Behold  sign  ^ 
of  me  ;  let  Almighty  answer  me,  and  accusation  write 
man  of  contention  with  me : 

36  Whether  not  on  shoulder  of  me  I  would  take  it  up, 
would  bind  it  crown  to  me: 

37  Number  of  steps  of  me  I  would  tell  him,  like  as 
prince^  would  I  come  near  him: 

38  If  against  me  land  of  me  cries  out,  and  together  fur- 
rows bewail: 

39  If  strength^  of  it  I  have  eaten  without  silver,  and 
breath^  of  owners  of  it  I  have  caused  to  breathe  out: 

40  Instead  of  wheat  let  go  forth  thornbush,  and  instead 
of  barley,  useless  plant  :  Are  ended  words  of  Job. 


1.  Ges.,  under  tu — a  sign,  says  :  "sign  cruciform,  mark  subscribed  in- 
stead of  a  name  to  a  bill  of  complaint,  hence  subscription,"  citing  this  v. 
He  says  :  "  It  is  stated  that  at  the  Synod  of  Chalcedon  and  other  synods, 
principally  in  the  East,  some  even  of  the  bishops  being  unable  to  write, 
put  the  sign  of  the  cross  instead  of  their  names." 

2.  Ital as  a  commander:  E.  V as  a  prince:    Noyes like  a 

prince  :  Douay as  to  a  prince :  Am.  Bib.  Un the  same. 

3.  Ges.  under  /^/^— strength,  citing  this  v.,  says:  "The  strength  of  the 
earth  is  used  for  its  product,"  citing  also  Gen.  4  :  12. 

4.  Heb.  ??//2i- A— breath,  ephhti—\\2i^Q  caused  to  breathe  out  I.  The  verb 
here  used  is  the  causative  form  of  the  verb  nphh^  defined  by  Ges.,  to 
breathe  out:  He  says  it  is  onomatopoietic,  [i.  e.,  it  expresses  its  meaning 

by  the  sounds  of  it— ^»-/M.]     The  Douay  is and  have  aiflicted  the 

soul  of  the  tillers  thereof :  Ital have  made  to  sigh  the  ^/z/wfl- — breath 

— of  its  lords:    E.  V have  caused  the  owners  thereof  to  lose  their 

life  :  Noyes and  extorted  the  life  of  its  owners  :  Am.  Bib.  Un and 

made  its  tenants  sigh  out  their  breath,  [showing  that  the  Ital.  anima^ 
which  is  the  Latin  anima^  means  breath.  The  only  definition  Graglia's 
Ital.  Diet,  gives  of  aiiiina  is,  soul.] 


Note.— There  is  a  note  on  page  257  of  Froude's  book,  thus:  "The 
speech  of  Eliliu,  which  lies  between  Job's  last  words,  (the  end- of  chap. 


131 

31,)  and  God's  appearance ;  (God's  answer  to  Job  at  the  beginiiing  of 
chap.  38,)  a  speech  of  six  chapters,  is  now  decisively  pronounced  by  He- 
brew scholars  not  to  be  genuine.  The  most  superficial  reader  will  have 
been  perplexed  by  the  introduction  of  a  speaker  to  whom  no  allusion  is 
made,  either  in  the  prologue  or  epilogue;  by  a  long  dissertation  which 
adds  nothing  to  the  progress  of  the  argument,  proceeding  evidently  on  the 
false  hypothesis  of  the  three,  and  betraying  not  the  faintest  conception  of 
the  real  cause  of  Job's  sufferings.  And  the  suspicions  which  such  an 
anomaly  would  naturally  suggest  are  now  made  certainties  by  a  fuller 
knowledge  of  the  language,  and  the  detection  of  a  different  hand.  The 
interpolater  has  unconsciously  confessed  the  feelings  which  allowed  him 
to  take  so  great  a  liberty.  He,  too,  possessed  with  the  old  Jewish  theory, 
was  unable  to  accept  in  its  fullness  so  great  a  contradiction  to  it ;  and, 
missing  the  spirit  of  the  poem,  he  believed  that  God's  honor  could  still 
be  vindicated  in  the  old  way.  "His  wrath  was  kindled"  against  his 
fi-iends  because  they  could  not  answer  Job ;  and  against  Job  because  he 
would  not  be  answered  ;  and  conceiving  himself  '  full  of  matter,'  and 
'  ready  to  burst  like  new  bottles,'  he  could  not  contain  himself,  and  de- 
livered into  the  text  a  sermon  on  the  Theodice,  such,  we  suppose,  as 
formed  the  current  doctrine  of  the  time  in  which  he  lived." 

On  page  260,  Froude  says:  "  Such  in  outline  is  this  wonderful  poem. 
"With  the  material  of  which  it  is  woven  we  have  not  been  concerned, 
although  it  is  so  rich  and  pregnant  that  we  might  with  little  difficulty 
construct  out  of  it  a  complete  picture  of  the  world  as  it  then  was  ;  its 
knowledge,  arts,  habits,  superstitions,  hopes  and  fears.  The  subject  is 
the  problem  of  all  mankind.  And  its  composition  embraces  no  less  wide 
a  range.  But  what  we  are  here  most  interested  upon  is  the  epoch  which 
it  marks  in  the  progress  of  mankind,  as  the  first  recorded  struggle  of  a 
new  experience  with  an  established  orthodox  belief.  True,  for  hundreds 
of  years,  perhaps  for  a  thousand,  the  superstition  against  which  it  was 
directed  continued.  When  Christ  came  it  was  still  in  its  vitality,  nay,  it 
is  alive,  or  in  a  sort  of  mock  life,  among  us  at  this  very  day.  But  even 
those  who  retained  their  imperfect  belief  had  received  into  their  canon  a 
book  which  treated  it  with  contumely  and  scorn,  so  irresistible  was  the 
maj  esty  of  truth . ' ' 

We  accept  the  account  given  in  this  note  of  Elihu's  "  sermon,"  But 
as  it  is  in  the  Hebrew  language,  we  will  select  some  verses  in  each  chap- 
ter, for  the  purpose  ot  illustrating  the  meaning  of  some  leading  Hebrew 
words  used  in  Scripture.  Froude  does  not  go  to  the  original.  His  quo- 
tations are  from  the  E.  V. 


132 


CHAPTER  XXXII. 

2  And  breathed  hard  ^  nostril  of  Elihu,  son,&c.,  at  Job  ; 
was  kindled  nostril  of  him  at  his  declaring  just  breath  of 
him  ^  more  than  God : 

6  .  ..therefore  was  afraid  I,  and  feared  to  breathe  out  ^ 
opinion  of  me  with  you: 

8  Surely  breath  ^  it  in  men,  even  breath  ^  of  Almighty 
causes  them  to  have  understanding: 

18  For  am  full  I  of  words ;  compresses  me  breath  ^  of 
belly  of  me: 

[  See  note  to  this  v.  at  the  end  of  the  chapter,] 

1.  The  Heb.  verb  here  \&nhr,  defined  by  Ges.,  to  breathe  hard  through 
the  nose  ;  an  onomatopoietic,  says  he,  i.  e.  expressing  its  meaning  by  the 
sounds  of  it :  Am.  Bib.  Un then  was  kindled  the  anger  of  Elihu. 

2.  Heb,  nphsh  ii — breath  of  him,  i.  e,  himself:  Ges,  under  tsdq — "to 
declare  any  one  just  or  innocent,"  says,  "followed  by  nphsh  u — (breath  of 
him) — one  self,"  citing  this  v.,  and  Job  33  :  32:  and  under  ;i!/'/i5A  he  gives 
'•'•iiphsh  i — (breath  of  me)  I  myself;  "  2Cix^nphsh  k — (breath  of  thee) — thou 
thyself"     For  nphsh  tc — breath  of  him,  in  Job  32  :  2,  the  Douay  gives 

he:  Ital himself;  E.  V himself;  Am.Bib.Un himself;  Noyes 

himself. 

3.  The  Heb.  verb  used  here  is  hue^  defined  to  breathe  out;  a  word 
used  in  poetry  says  Ges.,  citing  Job  32  :  10,  17,  where  the  same  verb  is 

used:  The  Douay  is.,.. to  shew  you  my  opinion:  Am.  Bib.  Un to 

show  you  my  opinion. 

4.  Heb,  ruh, 

5.  Heb.  nshmt^  (the  same  word  used  in  Gen.  2:7;  fishme  is  the  true 
word,  sometimes  written  Tishmt :)  for  ruh  in  the  v.  the  Douay  gives,  a 

spirit;  and  for  nshmt^  inspiration:    Ital the  splrlto;  the  inspiration, 

&c.  ;  Am.  Bib.  Un But  a  spirit  there  is  in  man  ;  and  (in  a  foot  note, 

even)  the  breath  of  the  Almighty  gives  them  understanding:  Noyes. . . . 
But  it  is  the  divine  spirit  in  man,  even  the  inspiration  of  the  Almighty, 
that  giveth  him  understanding. 

6.  Heb,  r«A— breath  or  wind,  of  bthn — belly — of  me.:  Douay the 

spirit  of  my  bowels  straiteneth  me:  Ital the  spirito  of  my  belly  me 

draws  together :  Am.  Bib.  Un the  spirit  within  me  constrains  me: 

Noyes The  spirit  within  constraineth  me.     [See  note  to  this  verse  at 

the  end  of  the  chapter,] 


133 

19  Lo  belly  of  me  like  wine  not  opened,  as  bottles  new 
burst :  ^ 

20  I  will  sj^eak  and  it  will  be  airy  ^  to  me: 

22   ....  as  suddenly  might  take  away  me  Maker  of  me : 


1.  Ges.,  under  aiib^  citing  this  v.  renders,  "  like  new  bottles,"  i.  e., 

says  he,  full  of  new  wine,  which  burst :  Douay Behold  my  belly  is  as 

new  wine  which  wanteth  vent,  which  bursteth  the  new  vessels  :  Ital. . . . 

my  belly :  E.  V my  belly :  Am.  Bib.  Un my  breast  is  as  wine  that 

has  no  vent :  Noyes Behold  my  bosom  is  as  wine  that  hath  no  vent. . . 

it  is  bursting. 

2.  Ges.  under  the  verb  riih^  defined,  to  be  airy,  gives,  inch  li^  (the 
words  used  in  this  v.) — it  will  be  airy  to  me  ;  hence  says  he,  "  spacious 
to  me,"  i.  e.,  says  he,  1  shall  breathe, — be  refreshed,  citing  this  v.  and  1 

Sam.  16  :  23  :  The  Douay  is I  will  speak  and  take  breath  a  Httle  : 

E.  V I  will  speak  that  I  may  be  refreshed  :  Am.  Bib.  Un I  will 

speak  and  be  relieved  :  Noyes that  1  may  be  relieved. 


Note  to  the  words  "  the  spirit  within  me,"  used  by  the  E.  V.,  and  the 
Am.  Bib  Un.,  in  Job  32  :  18. 

In  1  Kings  17  :  21,  the  Heb.  is let  return,  I  pray  thee, ////zj/^ — breath 

of  this  child  into  grb — entrails  of  him  :  Latin the  aiiima — breath — of 

this  child  into  viscera — entrails — of  him:  Douay let  the  soul  of  this 

child  return  into  his  body  :  Ital the  anivia  of  this  child  into  him  :  E. 

V let  this  child's  soul  come  into  him  again. 

1   Kings   17  :  22,  Heb and  returned  nphsh — breath — of  this  child 

\xs.\,o  qrb — entrails  [of  him,  and  ihi — he  lived  again:  Douay and  the 

soul  of  the  child  returned  unto  him,  and  he  revived,  (i.  e.  lived  again  :) 

Ital and  the  anima  of  the  child  returned  into  him,  and  he  came  to  life 

again:  E.  V and  the  soul  of  the  child  came  into  him  again,  and  he 

revived. 

Ps.  40  :  9,  Heb.,  law  of  thee  in  midst  oimoi — intestines  of  me  :  Douay, 

Ps.  39  :  9 thy  law  in  the  midst  of  my  heart:  Ital.  40  :  9 in  the 

midst  of  my  interiora — entrails — of  me  :  E.  V within  my  heart. 

Ps.  51  :  12,  E.  V.  V.  10,  Heb and  ;7//z— breath — straight  (metaphor., 

for  upright,  just,  says  Ges.,  under  nkh^  citing  Prov.  8  :  9)  renew  in  qrb — 

entrails — of  me:  Douay,  50  :  12 and  renew  a  right  spirit  within  my 

bowels  :  Ital.,  51  :  12 and  renew  within  me  a  spiriio  straight :  E.  V., 

51  :  10 and  renew  a  right  spirit  within  me. 

Psal.  103  :  1,  Heb Bless  nphsh — breath — of  me  Jehovah,  yea  all  qrb 

— entrails  of  me  bless  name  holy  of  him:  Douay,  102  :  1 Bless  the 

Lord,  0  my  soul:  and  let  all  that  is  within  me  bless :  Ital.,  103  :  1 


134 

and  all  my  i7tterlora—QrAxix\\^— bless :  E.  V and  all  that  is  within  me 

bless. 

Isai.  63  :  11,  Heb who  put  in  qrb — entrails — of  him  ruh — breath — 

holy  of  him  :  Douay that  put  in  the  midst  of  them  the  spirit  of  his 

holy  One  ?  Ital that  put  his  spirlto  holy  in  midst  of  them :  E.  V 

that  put  his  holy  spirit  within  them. 

Isai.,  26  :  9,  Heb.  nphsh — breath — of  me  desireth  thee  in  night,  (i.  e., 
says  Ges.,  citing  this  v.,  "  I  desire  thee  in  the  night,")  also  rtih — breath 
— of  me  in  ^r^—entrails — of  me  shall  break  forth  at  dawn  to  thee  :  Douay 

My  soul  hath  desired  thee  in  the  night:  yea,  and  with  my  spirit 

within  me  in  the  morning  early  I  will  watch  to  thee:  Ital,.  ..with  my 
spirito  that  is  within  me  :  E.  V with  my  spirit  within  me. 

Ezek.  11  :  10,  Heb and  ruh — breath — new  I  will  give  in  ^r^ — en- 
trails— of  you:  Douay a  new  spirit  in  their  bowels:  Ital a  new 

spirit  within  them  :  E.  V and  I  will  put  a  new  spirit  within  you. 

Ezek.  36  :  26,  Heb and  ruh — breath — new  will  I  give  in  qrb — en- 
trails— of  you:    Douay and  put  a  new  spirit   within  you:  Ital.... a 

spirito  new  within  you  ;  E.  V a  new  spirit  within  you. 

Ezek.  36  :  27,  Heb ruh — breath — of  me  I  will  give  in  qrb — entrails 

— of  you  :  Douay my  spirit  in  the  midst  of  you :  Ital .   . .  I  will  put  my 

spirito  within  you :  E.  V my  spirit  within  you. 

Habak.  2  :  19,  Heb and  any  j-uh — breath — not  there  is  in  qi'b — en- 
trails— of  it:  Douay and   there  is  no  spirit  in  the  bowels  thereof: 

Ital and  not  there  is  within  it  spirito  any  :  E.  V and  no  breath  at 

all  in  the  midst  of  it. 

In  Baruch  2  ;  17  we  have  in  the  Greek,  (  my  copy  of  the  Hebrew  has 
not  the  so-called  Apocrypha,)  "  for  not  those  lying  dead  in  the  hades, 
(grave,)  of  whom  is  taken  away  \he.  pneuuta — (the  Greek  word  uniformly 
used,  for  the  Heb.  ruh) — breath — of  them  from  the  entrails  of  them  will 

give  glory to  the  Lord  :  The  Latin  there  is,  for  not  dead,  who  are  in 

inferno,  (from  infernus,  defined  "lower,  situate  beneath  or  under,")  of 
whom  spiritus — breath — was  taken  from  the  entrails  of  them,  shall,  &c. 

The  Douay  there  is for  the  dead  that  are  in  hell,  whose  spirit  is  taken 

from  their  bowels,  shall  not  give  glory,  &c.  :  The  E.  V.  there  is for 

the  dead  that  are  in  their  graves,  whose  souls  (margin,  "Greek,  spirit,  or 
life,")  are  taken  from  their  bodies,  will  give  unto  the  Lord  neither  praise, 
&c. 

The  E.  V.  persistently  avoids  giving  ;///^.y/^— breath — soul— in  entrails, 
or  r?/!/z— breath — spirit — in  entrails.  So  persevering  a  use  of  its  word 
"within"  could  not  be  other  than  designed — more  persevering  even  than 
either  the  Douay  or  the  Italian.  The  purpose  of  the  evasion  is  too  man- 
ifest to  need  remark.     The  reader  may  do  the  thinking. 


135 


CHAPTER   XXXIII. 

4  Breath  ^  of  God  made  me,  and  breath  ^  of  Almighty 
caused  me  to  live: 

18  May  keep  safely  breath  ^  of  him  from  pit,  and  life* 
of  him  from  to  perish  by  weapon:  ^ 

20  And  loathes  life  of  him  bread,  and  breath^  of  him 
food  of  delight: 

23  And  draws  near  to  pit  breath ''  of  him,  and  life  of 
him  to  killers :  ^ 


1.  Reh.  ru/i — breath. 

2.  nshmt breath.     This  verse  expresses  what  is  expressed  in  Gen, 

2:7.  By  the  ruh — breath — word — of  God,  the  inanimate  organism, 
man,  was  made,  and  by  the  nsh?nt — breath — of  Almighty,  breathed  into 
the  breathing  organs,  tlie  inanimate  man  was  caused  to  Uve.  The  Douay 
of  the  V.  is The  spirit  of  God  made  me,  and  the  breath  of  the  Al- 
mighty gave  me  liife  :  The  Ital.  here  uses,  first  splrlto^  and  then  alito — 

breath hath  given  me  life;  Noyes the  spirit  of  God  made  me  and 

the  breath gave  me  life:  Am.  Bib.   Un The  spirit made  me, 

and  the  breath. ,  .gives  me  life  :  (  an  evident  evasion  : )  The  verse  plainly 
teaches  the  same  that  Gen.  2  ;  7  teaches — that  the  inanimate  ©rganism 
was  first  created,  and  that  then  it  was  made  alive  by  the  breath  of  lives 
imparted  to  it. 

3.  Poetical  for  him  :  Douay his  soul  from  corruption:  Ital....  his 

aninia  from  the  grave :  Am.  Bib.  Un his  soul  from  the  pit :  Noyes 

him  from  the  pit. 

4.  Heb.  hie — hfe,  equivalent,  says  Ges.,  to  nphsh  No.  4,  "vital  power," 
citing  Job  33  ;  20  ;  38  :  39. 

5.  Ges.,  under  obr^  gives,  "  from  to  perish  by  the  weapon  (of  death.)  " 
citing  tuis  v.,  and  Job  36  :  12. 

6.  Heb.  nphsh — breath  :  The  Douay  of  the  v.  gives his  life his 

soul :  The  Ital his   life his   anhna  :  E.  V his  life his  soul : 

Am.  Bib.  Un And  his  spirit  (Heb.  hie — life) his  soul:  Noyes 

So  that  his  mouth  abhorreth  bread,  and  his  taste  the  choicest  meat. 

7 .  Heb.  nphsh  u — breath  of  him — poetical  for  he  :  Douay his  soul  to 

corruption:  Ital his  anitna  to  the  grave:    Am.  Bib.  Un. ..  .his  soul 

comes  nigh  to  the  pit :  Noyes his  soul  draweth  near  to  the  pit. 

8.  Often  used,  says  Ges.,  under  ;««/— death,  of  death  sent  by  God 
himself,  by  diseases,  famine,  etc.,  citing  this  v. 


136 

23  If  there  be  to  him  messenger,  ^  interpreter,  one  out 
of  a  thousand,  to  show  to  man  straightness  of  him: 

[See  note  to  this  v.  at  tlie  end  of  the  chapter.] 

24  Then  he  will  be  gracious  to  him,  and  will  say,  set 
him  free  from  descending  pit,^  I  have  found  covering,  (or 
expiation :) 

26  He  may  intreat  God,  and  he  will  receive  him 
graciously,  and  he  shall  see  face  of  him  ^  with  rejoicing: 

28  Kedeeming  breath  ^  of  me  from  to  perish  in  pit,  that 
life  of  me  in  light  I  may  see: 

29  Lo,  all  these  things  doth  God  treads  three  ^  with 
man: 

30  For  to  bring  back  breath  ®  of  him  from  pit,  to  light 
in  light  of  lives: 

1 .  Heb.   mlak — messenger ;  Douay Angel ;  Ital messenger  ;  E. 

V messenger ;  Noyes ....  messenger ;  Am.  Bib.  Un messenger. 

[See  note  to  this  v.  at  the  end  of  the  chapter.] 

2.  Heb.  shht :  Douay that  he  may  not  go  down  to  corruption  ;  Ital. 

the  grave  ;  E.  V pit ;  Noyes him  from  the  pit ;  Am.  Bib.  Un. 

the  pit.     [  By  comparing  verses  22  and  24  we  see  that  his  sonl  to  the 

pit  and  him  to  the  pit  mean  the  same.] 

3.  i.  e.,  enjoy  his  favour;  the  Heb.  here  is,/A»i— face — of  him. 

4.  Heb.  nphsh  i — breath  of  me — poetical  for  me:  Douay his  soul 

from  going  into  destruction,  that  it  may  live  and  see  light ;  Ital his 

amma  that  not  it  pass  into  the  grave  ;  E.  V his  soul  from  going  into 

the  pit ;  Noyes he  hath  delivered  me  from  going  down  to  the  pit; 

Am.  Bib.  Un He  has  redeemed  my  soul  from  going  into  the  pit: 

Ges.,  under  o<5r  citing  this  v.,  renders,  "perishing  in  the  sepulchre." 

5.  i.e.,  thrice,  says  Ges.,  citing  Exod.  23:17,  etc.  Noyes..  ..time 
after  time  ;  Am.  Bib.  Un thrice. 

6.  Heb.  nphsh  u — breath  of  him — poetical  for  him  or  them  :  Douay. .  . 

their  souls  from  corruption  :  Ital his  soul  from  the  grave  ;  E.  V 

his  soul  from  the  pit ,  Noyes that  he  may  bring  him  back  from  the 

grave  ;  Noyes that  he  may  bring  him  back  from  tlie  grave  ;  Am.  Bib. 

Un to  bring  back  his  soul  from  the  pit.     See  the  E.  V.,  of  Ps.  30  :  3. 


Note  to  Job  33  :  23. 
The  Heb.  is If  there  be  to  him  vilah — messenger  :  Ital .  •. .  .messo- 


137 

messenger  ;  E.   V messenger ;  Noyes messenger  ;  Am.   Bib.  Un. 

messenger  ;  Douay Angel.     The  Greek  word  is  aggelos^  sounded 

angelos^  defined  in  Donnegan's  Greek  Lex.  "a  messenger,"  and  in  Lid- 
dell  &  Scott's  Greek  Lex.  "a  messenger,  envoy,  often  in  Homer,  Herod- 
otus, and  others  ;  in  general,  one  who.announces  or  tells."  Angel  is  not 
given  in  any  Lex.  for  the  Greek  angelos.  This  Eomish  word  angel  has 
done  so  much  mischief  in  the  world  that  it  is  high  time  its  true  meaning 
should  be  made  known. 

In  Psal.  104  :  4,  we  have  in  Latin,  ( the  Papacy  says  it  is  the  sacred 
language,  and  that  the  Latin  version  is  the  only  true  version  of  the  scrip- 
tures,) "Who  makest  thy  Angelas  spiritus^  and  thy  ministers  fire  burn- 
ing, or,  lighting  up."  [  The  Latin  spiritus  is  plural  as  well  as  singular.] 
The  Douay  is  Psal.  103  :  4,  and  is,  "  Who  makest  thy  angels  spirits  ;  and 

thy  ministers  a  burning  fire;    The  Ital.  104:4,  is "He  makes  the 

venti — winds — his  Angeli — messengers;"    E.  V "Who  maketh  his 

angels  spirits  ;  his  ministers  a  flaming  fire  :  The  Heb.  is,  "He  maketh 
mlaki — (plural  of  mlak) — messengers — of  him  rulmt — (plural  of  ruh — 
winds;  servants  of  him  lightnings  flashing."  (And  ruh  is  used  in  the 
very  next  preceding  verse,  and  the  Douay,  Ital.,  and  E.  V.  there  give 
wind  for  it : )  The  Greek  is.  Who  making  angelous — (plural  of  ajigelos) — 
messengers — oflAvapneumata — (plural  oi pnei/?na) — winds,  and  workmen 
of  him  fire  blazing. 

In  Heb.  1  :  7,  the  Eheims  Eomish  version  of  the  New  Testament,  (pub- 
lished with  the  Douay  Eomish  version  of  the  Old  Testament,)  has,  "  He 
maketh  his  angels,  spirits,"  (with  a  comma  after  angels,)  and  a  flame  of 

fire  his  ministers  :  "  E.  V "  Who  maketh  his  angels  spirits,  (without 

comma  after  angels,)  and  his  ministers  a  flame  of  flre  :  The  Ital.  there  is 

"who  makes  the  venti— yfind^ — his  angeli — messengers,  and  flame  of 

flre  his  ministers." 

In  Zech.  6  :  5,  the  Heb.  is,  And  answered  that  mlak — messenger,  these 
the  four  ruhtit — (plural  oi  ruh) — breaths — winds — of  these  heavens  :  Greek 

the  four  ane?noi — winds — of  the  heaven  :  Latin these  are  the  four 

venti — winds — of  heaven — the  sky  ;  Douay And  the  Angel  answered, 

and  said  to  me,  these  are  the  four  winds  of  the  heaven  :  Ital And  the 

Angela — messenger — answered,  and  to  me  said  :  These  are  the  four  spiriti 

of  the  heaven—  air— sky  :  E.  V And  the  angel  answered these  are 

the  four  spirits  (margin,  or,  winds.) 

In  Ezek.  37  :  5,  the  Heb.  has  ruh — breath  ;  Douay spirit ;  Ital 

spirito  :  E.  V breath. 

[n  Ezek.   37:6,  the  Heb.  is  ruh — breath;  Douay spirit;  Ital 

spirito  ;  E.  Y breath. 

In  Ezek.  37:8,  the  Heb.  is  r«A— breath  ;  Douay spirit;  Ital 

spirito  ;  E.  V breath. 

In  Ezek.  37  :  9,  the  Heb.  has  ruh^  twice,  then  ruhut,  and  then  ruh 
again  :  The  Douay  has  spirit  twice,  and  then,  "  come,  spirit,  from  the 
11 


138 

four  winds,  and  blow  upon  these  slain,  and  let  tliem  live  again  :"  The 
Ital.  has  spirito  twice,  and  then,  come  O  spirito  from  the  four  venti — 
winds,  and  blow  into  these  slain,  that  they  may  live  again  :  The  E.  V. 
has  wind  twice,  and  then  "  Come  from  the  four  winds^  O  breathy  and 
breathe  upon  these  slain,  that  they  may  live,"  (omitting  to  add  again^ 
though  it  is  plain  that  the  slain  had  once  lived  before.  The  omission 
was  not  without  purpose.) 

Ezek.  37  :  10,  Heb and  came  into  them  that  ruh — breath,  and  they 

lived  again  ;  Douay and  the  spirit  came  into  them  ;  Ital and  the 

spirito  entered  into  them  and  they  returned  to   life;   E.  V and  the 

breath  came  into  them,  and  they  lived  :  (  again  omitting  "again.") 

Ezek.  37  :  14,  Heb.    .And  1  will  give  ruh — breath — of  me  into  you,  and 

ye  shall  live  again  ;  Douay. .   .my  spirit ;  Ital my  spirito^  and  ye  shall 

return  into  life;   E.  V my  Spirit  in  you,  and  ye  shall  live:  (again 

omitting  the  word  "again  :  "     See  Job  14  :  14  and  note.) 

After  I  had  translated  beyond  Psalm  104  ;  4,  in  preparing  the  work  en- 
titled "  The  Theology  of  the  Bible,"  a  gentleman  who  knew  I  was  engag- 
ed in  that  work  happened  to  see  the  work  of  Alex.  Geddes,  LL.D.,  in  a 
book  store  in  New  York,  and  thinking  I  would  like  to  have  it,  he  brought 
it  to  me, — three  large  folio  volumes,  and  his  Prospectus,  etc.,  a  smaller 
fol.  vol.  ;  a  very  expensive  work,  and  not  likely  to  have  obtained  more 
than  a  very  limited  circulation.  I  ai  first  told  the  gentleman  I  did  not 
desire  to  have  the  books.  But  it  occurred  tome  to  look  at  a  few  passages. 
I  found  that  in  Gen.  1:2,  he  rendered  "  a  vehement  wind  :  "  The  Heb. 

there  is,  rz//^ rt/^m— a  breath,  or,  wind,  of  God:  Douay the  spirit  of 

God  moved  over  the  waters;  Ital and  the  ^/zVvVc?— breath,  or,  wind, 

of  God  was  moved  upon  the  face  of  the  waters.  And  that  in  Psal.  104  : 
4,  he  rendered,  "  Who  maketh  the  winds  his  messengers."  These  ren- 
derings, by  which  I  found  myself  supported  by  so  accomplished  a  Hebrew 
scholar,  induced  me  to  say  to  the  gentleman  he  might  leave  the  books. 

I  give  what  Geddes  says  of  Psal.  104  :  4.  "Anotiier  instance  1  shall 
give,  says  he,  from  the  Psalms  :  Ps.  104  :  4,  is  thus  rendered  by  our  last 
translators  :  '  Who  maketh  his  angels  spirits,  and  his  ministers  a  flaming 
fire. '  "  He  then  says :  "  That  a  servile  translator  from  the  Vulgate  (the 
Latin)  should  be  guilty  of  so  egregious  a  mistake  is  not,  perhaps,  to  be 
wondered  at.  He  had  before  him  an  ambiguous  text,  and  might  think  it 
incumbent  on  him  to  be  as  obscure  and  unintelligible  as  his  original ;  but 
that  one  who  translates  immediately  from  the  Hebrew,  and  is  but  mod- 
erately acquainted  with  its  genius,  should  so  miserably  degrade  this  sub- 
lime passage  is  surprising  indeed."  He  renders  :  "Who  maketh  the  winds 
his  messengers,  and  his  ministers  the  flashing  lightning."  "A  bold  and 
sublime  idea,"  says  he,  "  and  worthy  an  Oriental  bard.''  (David.)  A  note 
says:  Bisliop  Hare  has  well  rendered  this  verse  in  Latin,  "  faoiens 
angelos  suos  ventos,  ministros  suos  ignem  flammanten," — making  his 
messengers  the  winds,  his  ministers  (servants)  fire  flaming.     "  But  Green 


139 

says  Geddes,  who  took  Bishop  Hare  for  his  model,  has  ill  ti-auslated  into 
English  the  first  line  thus,  who  maketh  his  angels  winds."  "  That 
Green's  mistake  is  in  not  putting  a  comma  after  his  word  angels,  as 
Bishop  Hare  does." 

The  Rev.  Alex,  Geddes,  LL.D.,  was  an  eminent  Scottish  Rom.  Cath. 
divine,  distinguished  as  a  learned  writer.  The  distinction  LL.D.,  was 
conferred  on  him  by  a  Presbyterian  University,  the  only  instance  of  the 
kind.  He  was  born  in  17-37.  Finding  that  the  Latin  Vulgate  was  in 
many  instances  inaccurate,  he  resolved  to  translate  the  Bible  from  the 
originals.  In  1799  he  gave  to  the  world  his  first  volume  ;  and  in  1800  the 
second,  which  brought  the  work  to  the  end  of  Euth.  He  died  in  1802, 
while  engaged  in  translating  the  Psalms.  His  version  of  the  Psalms, 
which  he  completed  as  far  as  the  118th,  was  published  in  1807.  His  ver- 
sion showed,  (as  all  will  see  who  will  fully  prepare  themselves  to  read 
the  Scriptures  in  the  originals,)  that  the  current  so-called  theology  was 
radically  wrong:  and  he  became  an  object  of  equal  alarm  and  hostility  to 
his  own  church  and  all  the  Protestant  denominations.  A  majority  of  the 
Eom.  Cath.  bishops  in  England  forbade  the  use  of  his  work  in  their  sees  ; 
■while  the  apostolic  vicar  of  the  London  district  interdicted  him  from 
officiating  as  priest.  Accusations  of  infidelity,  and  a  desire  to  destroy 
the  authority  of  Scripture,  were  heaped  upon  him  from  all  quarters.  To 
dissipate  these  charges  he  published  an  "  Address,"  in  which  he  pro- 
claimed himself  "a  sincere  though  unworthy  disciple  of  Christ,"  and 
denounced  those  as  the  real  enemies  of  religion  "who  seek  to  support 
her  on  rotten  pi-ops,  which  moulder  away  at  the  first  touch  of  reason,  and 
leave  the  fabric  in  the  dust."  The  foregoing  brief  account  of  Geddes 
and  his  work  we  have  collected  from  different  notices  of  him. 


CHAPTER  XXXIV. 

14  If  he  should  turn  to  it  ^  mind  of  him,  breath  ^  of 
him,  yea  breath  ^  of  lives  of  him  to  himself  draw  back, 

15  Would  breathe  out^  every  flesh  at  once,  and  man  ^ 
to  dust  would  return  : 


1.  Heb.  ti — it,  the  /<5/— habitable  globe,  in  v.  13. 

2.  Heb.  rich — breath. 

3.  Heb.  tis hmt— hrca.t\i  (of  lives.) 

4.  Heb.  ighuo^  from  the  verb  ghtio — to  breathe  out. 

5.  Heb.  afl'/zz— used  here  for  each— every  one.      In  Ps.  104  :  25—29, 
small  and  great  beasts  are  said  to  breathe  out,  and  return  to  dust  of  them : 


140 

and  see  page  22  of  this  book,  in  note.  And  Ges.  under  adm  (3)  says, 
"  compare  aish  [man]  No.  4  ;  "  and  for  aish  No.  4,  he  gives,  each,  every 
one,  citing  1  Kings  20  :  20,  where,  for  aish^  the  Douay  and  the  E.V.  give 
"  every  one  ;  "  and  citing  Gen.  15  :  10,  where  for  c/j//,  Ges.  gives  "each," 
thus  :  "and  he  set  each"  [Heb.  aish\  "of  the  several  {animals^  inserted) 
part  over  against  part ; "  and  he  adds,  "  aish  btru  is  equivalent  to  kl  btrti''' 
— each  part  of  them  ;  "  but  the  sacred  writer  has  put  aish — man — '  for  kP 

— each:"    The  Douay  in  Gen.   15  :  10  is "and  laid  the  two  pieces  of 

each  one" — Heb.  aish — "against  the  other:"  See  E.  V.  And  for  the 
Heb.  aish — man — in  Job  1  :  4,  the  Douay  and  the  E.  V.,  give,  "  every 

one:"    Noyes  and  Am.  Bib.  Un "each."     And  in  Job  2:11,  the 

Heb.  aish  is  used  for  each  one  :  the  Douay  and  the  E.  V.  there  give  for 
it  "  every  one  :  "  Noyes  gives  "  each  one,"  and  the  Am.  Bib;  Un.  gives, 
"  each.''  The  Ital.  of  v.  14  is If  he  should  put  mind  to  man,  (inter- 
polating the  word  man  as  being  in  the  original,)  should  draw  back  to 
himself  his  alito — breath,  and,  or,  yea,  his  j^j^f— breath :  v.  15,  Every 
flesh  together  would  end,  or,  cease,  and  man  would  return  into  dust. 
The  E.  V.  follows  the  bold  interpolation  by  the  Ital.  of  the  word  "man" 
in  V.  14;  and  for  the  Heb.  mh  and  7ishmt  gives  his  "spirit  and  his 
breath."  And  Noyes  uses  the  Ital.  word  "man"  in  v.  14,  and  gives, 
"take  back  his  spirit,  and  his  breath,  all  flesh  would  then  expire 
together  :"  The  Douay  in  the  two  verses  is.  If  he  turn  his  heart  to  him 
[it  should  be  eV,  "  the  world  which  he  made,"  as  the  Douay  gives  in  v. 
13,]  "  he  should  draw  his  spirit  and  his  breath  unto  himself,  all  flesh 
shall  perish  together,  and  man  shall  return  unto  dust."     The  Am.  Bib. 

Un.  is "should  he  set  his  thoughts  upon  him"   [it  should   be  /Y,] 

"  withdraw  to  himself  his  spirit  and  his  breath,  all  flesh  would  expire 
together,  and  man  return  to  dust."  The  Heb.  nshtnt  in  v.  14  is  the  word 
used  in  Gen.  2  :  7,  where  the  Heb.  is  nshmt  hiini — breath  of  lives ;  and  it 
is  plain  from  the  words  "to  himself  drawback"  in  v.  14:,  th&t  ?ishmt 
here  means  breath  of  lives:  "Every  flesh,"  in  v.  15,  "  All  flesh,"  as  the 
Douay,  E.  V.,  Noyes,  and  Am.  Bib.  Un.  give,  means,  every  breathing 
flesh,  no  other  could  breathe  out, — Latin,  exspire.  And  surely,  if  God 
should  draw  back  to  himself  the  breath  of  lives,  every  breathing  crea- 
ture would  breathe  out.  And  the  two  verses  show  plainly,  that  the  Heb. 
adm  in  v.  14  means  each,  or,  every  one,  i.  e.  every  flesh,  every  breathing 
flesh,  would  breathe  out,  and  return  to  dust  of  them,  as  is  said  in  Fs.  104: 
25 — 29,  before  given.  And  the  two  verses  in  the  Heb.  plainly  teach,  that 
every  breathing  creature  dies  by  breathing  out,  i,  e.  by  giving  up  the 
ghost  (breath,)  as  the  E.^V.  gives  for  the  same  Heb.  verb  ^ht/o  in  Job  3  : 
10 ;  10  :  18  ;  13  :  19  ;  14  :  10.  But  the  Komish  Ital.  version  by  substitut- 
ing the  word  7?tau  for  the  Heb.  ?i—if,  in  v.  14,  attempts  to  make  the  two 
verses  apply  only  to  man,  and  to  make  "every  flesh,"  in  v.  14  apply  only 
to  man.  And  why  did  they  who  gave  us  the  E.  V.  follow  the  Ital.  sub- 
stitution of  the  word  "  man  "  in  v.  14,  which  could  not  be  other  than  a 


141 

19  Who  not  accepts  faces  ^  of  princes: 
36  Breathe  after  I,^  may  be  tried  Job  to  completeness 
because  of  answers  like  as  men  of  wickedness. 


CHAPTER  XXXV. 

11  Who  teaches  us  more  than  beasts  of  earth  ;  and 
more  than  birds  of  these  heavens^  made  us  wise: 

14   . . .  .cause  *  is  before  him  ;  and  wait  thou  for  him: 
16  Therefore  Job  with  breath  ^  opens  mouth  of  him; 
without  knowledge  words  he  multiplies. 

willful  perversion.  No  other  reason  can  be  given  than  that  they  chose 
to  evade  the  teaching  of  the  Hebrew,  that  every  breathing  creature  has  a 
ghost — breath — to  give  up  ;  which  teaching  they  evade  also  in  Gen.  6  : 
17  ;  7  :  22  ;  Ps.  104  :  25—29  ;  see  pages  21,  22  of  this  book  in  note. 

Our  word  ii  is  often  given  for  the  Heb.  zi,  meaning  in  v.  14,  the  habit- 
able earth,  or,  globe.  I  give  a  few  instances  :  Job  31  :  36,  Heb.  u,  twice  : 
E.  v.,  and  Noyes,  and  Am.  Bib.  Un.,  it,  twice  :  Job  37  :  13,  Heb.  n,  Am, 
Bib.  Un.,  it:  Job  36  :  30,  Heb.  u :  Ital.,  and  E.  V.,  it:  Job  36  :  25,  Heb. 
«,  E.  V,  it:  Job  38  :  10,  Heb.  z(,  Am.  Bib.  Un.  it:  Job  38  :  20,  Heb.  zi, 
twice  ;  E.  V.,  and  Am  Bib.  Un.,  it.  The  instances  might  be  multiplied. 
For  the  meaning  of  the  E.  V.  word  "  ghost,"  and  of  the  Heb.  verb  ^/ino, 
more  at  large,  see  note  at  the  end  of  chap.  3 :  near  the  end  of  which  note 
the  reader  will  find  what  Noah  Webster's  Dictionary  makes  of  the  word 
"ghost." 

1.  For  persons. 

2.  i.  e.,  I  desire  ;  the  Heb.  verb  used  here  is  ael>,  defined,  to  breathe 
after,  to  desire. 

3.  Douay....than  the  fowls  of  the  air:  Ital the  birds  of  heaven  : 

E.  V the  fowls  of  heaven :  Am.    Bib.    Un the  birds  of  heaven  : 

Noyes. . .  .the  birds  of  heaven. 

4.  Heb.  din,  defined,  cause,  controversy,  right:  Douay be  judged 

before  him,  and  expect  him  :  E.  V jj/^^  judgment  is  before  him,  there- 
fore trust  thou  in  him  :  Am.  Bib.  Un the  cause  is  before  him  ;   and 

wait  thou  for  him  :  Noyes justice  is  with  him. 

5.  Heb.  ^i5/^breath  ;  hence,  says  Ges.,  in  vain,  citing  this  v.  and  oth- 
ers :  Douay Job  openeth  his  mouth  in  vain  :  E.  V the  same  :  Am. 

Bib.  Un fills  his  mouth  with  vanity  :  Noyes Job  hath  opened  his 

mouth  rashly.^ 


142 


CHAPTER  XXXVI. 

6  Not  will  he  give  life^  to  wicked  ;  but  that  which  is 
just,'*  meek  he  will  give: 

[  For  Job's  hope  see  further  in  note  at  the  end  of  chap.  40.] 

11  If  obey  they  and  serve  ^  they  shall  fulfill  days  of 
thera  in  good,  and  years  of  them  in  pleasures: 

12  But  if  not  obey  they,  by  weapon  *  they  shall  perish;** 
they  shall  breathe  out^  without  knowledge: 

14  Shall  die  in  youth  breath  '  of  them  ;  and  life  of 
them  like  as  those  prostituting  themselves  in  honor  of 
Astarte,  ( — Venus.)  ^ 

1.  Ges.,  under  hie^  the  verb  used  here,  gives,  cause  to  live,  make  alive, 
give  life  to,  citing  Job  34  :  4 ;  and  call  back  to  life,  citing  1  Sam.  2  :  6, 
etc. :  Am,  Bib.  Un He  will  not  prosper  the  wicked. 

2.  Heb.  mshphth^  that  which  is  just:   Douay judgment:  Ital.... 

reason:  E.  V right:  Am.  Bib.  Un right:  Noyes But  render- 

eth  justice  to  the  oppressed, 

3.  Jehovah,  says  Ges. 

4.  "  The  weapon  of  death,"  says  Ges.,  under  shlh^  citing  this  v.,  and 
Job  33  :  18. 

5.  The  Heb.  verb  here  is  obr^  which  Ges.  defines,  to  perish,  citing  Ps. 
37  :  36,  where  the  Heb.  is.  And  iobr  — he  perished,  and  not  was  there  of 

him  :  Douay and  lo,  he  was  not :  Ital but  he  is  passed  away;  aad 

lo,  he  not  is  more:  E.  V Yet  he  passed  away,  and  lo,  he  was  not. 

6.  Heb.  ighuo  —XX\QY  shall  breathe  out :  The  Douay  in  Job  36  :  12  is. . . 

they  shall  pass  by  the  sword  and  be  consumed  in  folly  :  Ital they 

shall  pass  by  the  sword,  and  die  for  want  of  understanding:  E.  V 

and  they  shall  die  without  knowledge  :  Am,  Bib.  Un by  the  dart  they 

perish,  and  expire  (from  the  Latin  verb  exspho^  defined  in  Anthon's 
Latin  Diet.  "  to  breathe  out,"  "  breathe  one's  last")  without  knowledge  : 
Noyes they  die  in  their  own  folly. 

7.  Heb,  nphsh — breath— of  them— poetical  for  they :  Latin,  anima— 
breath — of  them. 

8.  So  Ges.,  under  qdsh^  citing  this  v.  and  others  :  The  Douay  of  the  v. 

is Their  soul  shall  die  in  a  storm,  and  their  life  among  the  effeminate  : 

Ital Their  person  (Heb.  nphsh)  shall  die  in  youth,  and  their  life  among 

the  c'niedi  :  This  word  is  not  given  in  Graglia's  ital.  Diet.  :  it  is  the  Lat- 
in dncedus^  one  guilty  of  unnatural  lewdness  :  The  E.  V.  of  the  verse  is 


143 

17  But  cause  ^  of  wicked  fillest  thou,  (i.  e.  if  thou  fill- 
est,)  cause  ^  and  right ^  hold  together:* 

16  So  that  beware  lest  he  drive  thee  out  by  chasten- 
ing,^ and  great  redemption  price  not  can  save  (or  deliver) 
thee: 

20  Breathe  not  after ^  that  night''  of  being] made  to 
pass  away  peoples  underneath  them:  ^ 


They  die  in  youth,  and  their  life  is  among  the  unclean  :  Am,  Bib. 

Un Their  breath  shall  expire  in  youth,  and  their  life  with  the  unclean: 

"  Their  breath  shall  expire,  "  is  saying,  Their  breath  shall  breathe  out: 
This  is  not  the  Heb.  :  the  Heb.  is  /wz/— (from  mut— to  die)— shall  die 
breath  of  them,  poetical  for,  they  shall  die.  The  Am.  Bib.  Un.,  to  avoid 
the  idea  of  a  soul  dying,  gives.  Their  breath  (the  right  word  for  the  Heb. 
ttphsh,)  and  gives  ezplre,  i.  e.  breathe  out,  a  wrong  word  for  the  Heb. 
imt — shall  die,  in  the  verse.  It  is  one  of  the  many  evasions  which  a 
translation  "  on  the  basis  of  the  common  and  earlier  English  versions" 
required  ;  Noyes They  die  in  their  youth. 

1.  Heb.  din — cause,  so  Ges.,  under  dln^  citing  this  v. 

2.  Heb.  din — cause. 

3.  Heb.  mshj>hth—r\g\it. 

4.  Heb.  2'/«,^— hold  together:  Ges.,  under  the  verb  /»?./5  cites  this  v., 
and  renders,  "  cause  and  judgment  follow  one  another  :  Am.  Bib.  Un, . . 
But  if  thou  art  fille  I  with  the  judgment  of  the  wicked,  judgment  and 
justice  will  lay  hold  of  thee:  The  Heb.  k  is  generally  thee  ;  but  here  it 
is  part  of  the  Heb.  verb  tmk — to  hold  together.  Noyes  renders  the  v. 
But  if  thou  lade  thy.self  with  the  guilt  of  the  wicked, — guilt  and  pun- 
ishment follow  each  other. 

5.  So  Ges.,  under  sut^  citing  this  v. 

6.  i.  e.,  desire  not. 

7.  i.  e.,  death,  says  Ges.,  under  shaph^  citing  this  v. 

8.  The  Douay  of  this  v.  is  :    Prolong  not  the  night,  that  people  may 

come  up  for  them  :  Ital Pant  not  after  the  night  in  which  the  peoples, 

(or,  nations)  perish  to  bottom  :  E.  V Desire  not  the  night,  when  peo- 
ple are  cut  off  in  their  place  :  Am.  Bib,  Un Long  not  for  that  night, 

where  the  nations  are  gathered  to  the  world  below  them  :  Noyes 

Long  not  for  that  night  to  which  nations  are  taken  away  from  their 
place. 

Finding  in  this  verse  the  E.  V.  words  "  cut  off,"  I  give  an  incident: 
Meeting  a  Presbyterian  clergyman,  a  graduate  of  a  theological  semi- 


144 

nary,  and  in  whose  hearing  I  had  previously  had  a  short  conversation 
vi^ith  a  lady,  he  at  once  asked  me,  how  I  got  over  Matt.  25  :  46.  The  E. 
V.  of  it  is:  And  these  shall  go  away  into  everlasting  punishment:  but 
the  righteous  into  life  eternal.  I  as  promptly  said:  I'll  bet  a  fippenny 
bit  you  don't  know  what  the  word  is  in  the  original— the  Greek—  where 
the  E.  V.  gives  the  word  punishment.  He  did  not  know.  I  repeated 
what  I  had  said.  He  then  asked  what  the  word  was.  I  told  him  it  was 
kolas  in— cutting  off,  from  the  Greek  verb  kolazo,  defined  in  Donnegan's 
Greek  Lexicon,  to  cut  off.  He  then  asked  :  Do  you  undertake  to  say 
that  kolasin  is  the  word  used  there  ?  I  answered,  I  knew  it  was  ;  and 
that  the  Old  Testament  would  teach  him  what  "to  cut  off,''  in  such  con- 
nection, meant. 

The  Heb.  verb  is  h-t,  defined  by  Ges.,  "  to  cut  off,"  as  the  branch  of  a 
tree,  says  he  ;  "to  be  exterminated,  destroyed,"  used  of  persons,  says  he, 
citing  Gen.  9  :  12,  where  the  verb  krt  is  used,  and  for  which  the  Douay 

there  gives,  "  be  destroyed  :  "  Theltal be  destroyed  :  E.  V be  cut 

off.  And  Ps.  37  :  9,  where  the  same  word  is  used,  and  for  which  the 
Douay,  Ps.  36  :  9,  gives,   For  evil  doers  shall  be  cut  off:   but  they  that 

hope  upon  the  Lord  shall  inherit  the  land  :  Ital Ps.  37  :  9 For  the 

wicked  shall  be  exterminated ;  but  they  that  hope  upon  the  Lord  shall 

possess  the  earth :  E.  V.  37  :  9, For  evil  doers  shall  be  cut  off :  but 

those  that  wait  upon  the  Lord,  they  shall  inherit  the  earth.  And  citing 
Prov.  2  :  22,  where  the  same  Heb.  verb  is  used,  and  where  the  Douay 

gives,  But  the  wicked  shall  be  destroyed  from  the  earth  :  The  Ital 

But  the  wicked  shall  be  exterminated  from  the  earth  :  E.  V But  the 

wicked  shall  be  cut  off  from  the  earth.  The  verse  gives  to  the  just,  i.  e. 
to  them  who  shall  be  accounted  just,  a  life  eternal ;  and  to  the  wicked 
the  opposite.  But  orthodoxy  would  make  the  verse  give  a  life  eternal  to 
the  wicked  also.  It  would  make  the  verse  give  a  life  eternal  of  happi- 
ness to  the  one  class,  and  a  life  eternal  of  misery  to  the  other  ! 

The  Douay  of  Matt.  25  :  46  is.    And  these  shall  go  into  everlasting 

punishment:  but  the  just  into  life  everlasting:  The  Ital And  these 

shall  go  to  the  pains  eternal,  and  the  just  to  the  life  eternal. 

The  Douay  gives,  "into  life  everlasting,"  and  the  E.  V "into  life 

eternal ;  "  both  omitting  our  article  a  before  life.  The  true  rendering  of 
the  Greek  into  English  is,  a  life  everlasting,  or  eternal.  Thus  distin- 
guishing the  life  eternal— the  immortality— to  which  they  who  shall  be 
accounted  just  will  be  raised,  from  this  life  of  an  inch  of  time.  The 
Greek  has  no  indefinite  article  ;  and  the  rule  is  given  in  the  Greek  gram- 
mars, that  where  no  article  is  used  before  a  noun  in  the  Greek  our  article 
a  is  to  be  supplied  in  rendering  Greek  into  English.  Why  should  the 
Douay  and  Ital.  Eom.  Cath.  versions  of  the  verse  have  been  followed  by 
our  English  version. 

The  Greek  very  uniformly  puts  the  noun  before  the  adjective  :  (and  so 
does  the  Hebrew.)     The  E.  V.  generally  puts  the  adjective  first,   So  that 


145 

whenever  the  reader  finds  in  the  E.  V.,  "eternal  ILfe,"  "everlasting  life," 
he  must,  in  order  to  get  the  true  rendering  from  the  Greek  into  English, 
put  the  noun  first  with  our  article  a  before  it,  and  read  a  life  eternal,  a 
life  everlasting.  Eternal  life  may  be  thought  somewhat  accordant  to  the 
immortal  soul  theory  ;  but  a  life  eternal  is  unsuitable  to  it. 

The  Greek  of  Matt.  25  :  46  is  :  And  apeleiisontai  (from  aperchomai) — 
shall  go  away ;  metaphor.,  die,  drop  off,  says  Donnegan  ;  depart  from 
life,  die,  says  Liddell  and  Scott's  Greek  Lexicon;  hoiitoi — these — eis — to 
— kolasln — cutting  off — eternal ;  but  the  just  eis — for — a  life  eternal.  Kol- 
asin  is  the  accusative  of  kolasis^  from  the  Greek  verb  kolazo — to  cut  off. 

The  same  Greek  word  kolasis  occurs  in  the  Greek  of  the  Septuagint  in 

Ezek.  18  :  30,  and  44  :  12.     In  18  :  30  the  Greek  is turn  away  from  all 

the  impieties  of  you,  and  not  shall  they  be  to  you  eis — for — kolasin — cut- 
ting off— by  reason  of  iniquity.  (  The  Heb.  preposition  in  the  v.  is  / — for 
— mkshiil^  the  Heb.  word  for  which  the  Septuagint  gives  kolas iti :  for 
mkshul  Ges.  gives,  cause  of  falling,  citing  this  v.  and  Ezk.  44  :  12.)    In 

Ezek.  18:  20,  the  Douay  gives and  iniquity  shall  not  be  your  ruin  :  E. 

V so  iniquity  shall  not  be  your  ruin.     In  Exek.  44  :  12  the  Heb.  is. . . 

and  were  /—to — house  of  Israel  /—for — cause  of  falling  by  reason  of  ini- 
quity: Greek and  were  to  house  of  Israel  eis — for — kolasin — cutting 

off — by  reason  of  iniquity  :  Douay and  were  a  stumbling  block  of  in- 
iquity to  the  house  of  Israel:  E.  V and  caused  [the  house  of  Israel 

to  fall  into  iniquity.  The  Heb.  preposition  /  is  defined  by  Ges.,  to, 
towards,  unto,  for,  etc. ;  and  the  Greek  preposition  eis  is  defined  by 
Donnegan,  to,  towards,  for,  in  order  to,  etc. ;  and  by  Liddell  and  Scott, 
to,  towards,  for,  for  the  purpose  of,  etc.  The  sense  requires  a  different 
English  preposition  for  the  second  /  and  for  the  second  eis  in  these  two 
verses,  from  that  for  the  first  /  and  eis. 

Kolasiti — cutting  off — in  Matt.  25  :  46,  is  death  ;  and  everlasting  cutting 
off  is  everlasting  death :  but  to  the  just,  says  Matthew,  a  life  eternal. 
Paul  teaches  the  same  in  Komans  6  :  23.  He  says  :  Death  is  the  opsonia 
of  sin  ;  {opsonia  is  defined,  pay,  stipend ;  the  E.  V.  is,  wages.  It  is  used 
figuratively  for  penalty— punishment ; )  but  the  gift  of  God,  a  life  eternal 
through  Jesus  Christ.  The  gift  of  God  is  not  a  life  eternal  to  the  wicked, 
but  a  life  eternal  through  Christ,  i.  e.  to  them  who  die  in  Christ.  To 
them  who  die  in  sin  death  is  everlasting,  and  death  being  the  pay — pen- 
alty— punishment — of  sin,  everlasting  death  is  everlasting  punishment. 
The  one— death,  is  the  penalty — punishment — of  sin,  i.  e.  of  the  wicked: 
the  other — a  life  eternal,  is  the  gift  of  God,  and  not  a  gift  to  all,  but  the 
gift  through  Christ,  i.  e.,  through  faith  in  Christ,  equivalent  to  life  and 
immortality  through  the  gospel,  which  Christ  is  said  (  2  Tim.  1  :  10 )  to 
have  brought  to  light.  Wages  is  defined  by  Webster,  recompense  ;  and 
pay  is  [defined  by  him,  compensation ;  and  stipend  is  defined  by  him, 
wages.  But  some  say,  Death  is  no  penalty  for  sin ;  and  hold,  that  the 
penalty— wages— meant  is  eternal  life  in  misery ;  so  that  the  penalty  for 


146 

sin  in  this  short  life  can  never  be  paid,  as  there  is  no  end  to  eternity. 
For  Matt.  2tf T4JS,  see  further  "  The  Theology  of  the  Bible,"  p.  586. 


CHAPTER  XXXVII. 

10  From    breath^  of  God  is  given  ice,  and  breadth  of 
waters  into  narrow:  ^ 

21  And  now  not  can  they  ^  look  at  light/  bright  in 
clouds,^  and  wind^  has  passed  over  and  cleansed  them: ' 

22  Out  of  north  gold  *  cometh  ; 


CHAPTER  XXXVIII. 

1  Then  began  to  speak  ^  Jehovah  with  Job  out  of  that 
storm,  and  he  said: 

1.  Heb.  nshmt^  defined  by  Gcs.,  breath,  spirit,  ( spirit  means  breath.) 
Itah,  E.  v.,  Am.  Bib.  Un.,  and  Noyes breath. 

2.  i.  e.,  contracted,  says  Ges.,  under  mntsq^  citing  this  v. 
3    Impersonal. 

4.  Heb.  tzwr— light,  used  of  the  sun  itself,  says  Ges.,  citing  this  v. 

5.  By  metonymy  used  of  the  firmament  of  Heaven,  says  Ges.  under 
shhq^  equivalent,  says  he,  to  shmim — heavens,  and  to  rqvio^  "  the  firma- 
ment, of  heaven  spread  out  like  a  hemisphere  above  the  earth,  like  a 
splendid  and  pellucid  sapphire  to  which  the  stars  were  supposed  to  be 
fixed,  and  over  which  the  Hebrews  believed  there  was  a  heavenly  ocean," 
citing  Gen.  1:7;  7  :  11 ;  Ps.  104  :  3,  E.  V.,  v.  2  ;  Ps.  148  :  4,  E.  V., 
v.  3,  4. 

6.  Heb.  ruh. 

7.  Ges.,  under  ther—lo  cleanse,  gives,  "the  sky  from  clouds,"  citing 
this  v.  The  Ital.  in  Job  37  :  21  is:  Lo  yet  i}ta7i  not  can  look  at  the  sun, 
'whe7t  he  shines  in  the  heaven,  after  that  the  wind  is  passed  and  it  has 

cleaned  :  Am.  Bib.  Un For  now,  they  look  not  on  the  light,  when  it 

is  shining  in  the  skies  and  the  wind  has  passed  over  and  cleared  them. 

8.  Metaphor.,  says  Ges.,  of  the  golden  splendor  of  the  heavens,  per- 
haps the  sun  itself,  citing  this  verse  under  ^^3 — gold:  Douay Cold 

cometh  out  of  the  north:  Ital the  gilded  brightness:  E.  V Fair 

weather  cometh  out  of  tne  north  :  Noyes And  a  golden  brightness 

cometh  out  of  the  sky  :  Am.  Bib.  Un Out  of  the  north  comes  gold. 

9.  So  Ges.  under  one:  Noyes Then  spake  Jehovah  to  Job:  Am. 

Bib.  Un Then  Jehovah  answered  Job, 


147 

2  Who   this,   darkening    counsel    in    words    without 
knowledge  : 

3  Gird  up  now  like  a  man  loins  of  thee,  and  I  will  in- 
quire of  thee  and  thou  mayest  cause  me  to  know: 

4  Where  wast  thou  at  founding  of  me  earth;  tell  if 
thou  knowest  insight: 

5  Who  set  measures  of  it,  for  thou  knowest ;  ^  and  who 
stretched  out  upon  it  measuring  cord: 

6  Upon  what,  foundations  of  it,    were  sunk  they ;  or 
who  laid  stone  of  corner  of  it: 

7  When  shouted  together  stars  of  morning,  and  rejoic- 
ed all  sons  of  aleim : 

8  And  hedged  with  doors,  sea,  when  burst  out  it,  from 
womb  came  forth: 

9  When  put  I  cloud,  garment  of  it,  and  thick  cloud 
swaddling  band  of  it: 

10  And   I  set  upon  it  bound  of  me,  and  put  bars  and 
doors : 

11  And  said:  To  here  mayst  thou  come  and  not  shalt 
thou  continue,  ^  and  here  shall  be  set  ^  to  pride  of  roll- 


1.  Ironical,  says  Ges.,  under  ki,  citing  this  v.  and  Prov.  30  :  4. 

2.  So  Ges.,  under  isj>/i,  citing  this  v.  and  others. 

3.  There  is  an  ellipsis  after  "  set :  "  fill  it  with  bound^  the  word  used 
in  V.  10. 

4.  Heb,  gatift  (a  noun) — pride,  oi  gll  iax glili^  plural  of  gilil^  an  adjec- 
tive defined  rolling,  from  the  verb  gll^  to  roll ;  and  in  the  Heb.  says 
Professor  Charles  Wilson,  p.  85  of  his  Heb.  Grammar,  "  adjectives  and 
participles  are  often  used  as  substantives  ;  "  so  that,  giving  the  English 
termination  of  a  substantive,  we  get  rollers  of  thee :  For  examples,  the 
Professor  gives,  shumr — keeping,  i.  e.  says  he,  keeper  :  and  j«//?r— writing 
i.  e.,  says  he,  writer.  Ges.,  under  shyodt^  citing  this  v.  says,  "ellipti- 
cal," and  renders,  "  here  shall  be  put,  (namely,  a  bound,  say.s  he,)  to  the 

pride  of  thy  waves  :  Douay and  here  thou  shalt  break  thy  swelling 

waves:  ltal....aud  here  shall  be  stayed  the  pride  of  tliy  surges.  It 
seems  plain  that  "waves"  is  not  the  proper  word  here.  There  are 
waves  in  mid  ocean.     They  move  on  without  stay.    But  the  poet  puts  us 


148 

12  Whether  from  days  of  thee  hast  thou  commanded 
morniDg,  and  made  to  know  dawn  place  of  it: 

13  For  to  take  hold  on  extremities  of  this  land,  and 
might  be  shaken  out  wicked  from  it: 

14  It  is  changed  as  clay  ^  of  seal-ring,  ^  and  they  stand 
forth  ^  as  in  splendid  attire : 

15  And  is  taken  away  from  wicked  light  of  them,  and 
arm  stretched  out  is  broken: 

16  Whether  hast  entered  thou  to  fountains  of  sea,  and 
on  most  secret  recesses  of  deep  hast  walked: 

17  Whether  are  made  naked  to  thee  gates  of  death, 
and  gates  of  shadow  of  death  hast  thou  seen: 

18  Whether  hast  turned  mind  to  broad  spaces  of  earth ; 
tell  if  thou  knowest  all  of  it: 

19  Where,  that  way  dwelleth  light ;    and   darkness, 
where  place  of  it: 

20  That  thou  mayest  bring  it  to  boundary  of  it,  and 
that  thou  mayest  understand  ways  of  house  of  it: 

21  Thou  knowest,  for  then  wast  thou  born  ;  and  num- 
'ber  of  days  of  thee  great: 

22  Whether  hast  entered  thou  to  treasuries  of  snow, 
and  treasuries  of  hail  hast  thou  seen: 

23  Which  I  have  reserved  for  time  of  adversary,  for 
day  of  battle  and  war : 


on  the  shore,  the  very  beach  which  sets  bound  to  the  rollers, — breakers, 
and  where  we  see  the  billows  raging  in  all  their  pride  as  if  mad  at  the 
obstruction.    Am.  Bib.  Un and  here  shall  thy  proud  waves  be  stayed. 

1.  Clay,  says  Ges.,  under  hmr^  citing  this  v. 

2.  Ges.,  under /zz//^?— a  seal-ring,  citing  this  v.,  and  Job  41  :7;  Jer. 
22  :  24  ;  Exod.  28  :  11,  21,  says  :  The  Hebrews  were  accustomed,  like  the 
Persians  in  the  present  day,  sometimes  to  carry  a  signet  ring  hung  by  a 
string  upon  the  breast,  citing  Gen.  38  :  18  ;  to  which  custom,  says  he, 
allusion  is  made  in  Cant.  8  :  6. 

3.  Ges.,  under  Ibush^  citing  this  v.,  renders,  "  and  (  all  things)  stand 

forth  as  in  splendid  attire."     The  Am.  Bib.  Un.  of  the  v.  is It  is 

changed  like  the  signet-clay  ;  and  they  stand  forth  as  in  gay  appairel. 


149 

\ 

24  Where  that  path  divideth  itself  light ;  spreads  it- 
self east  wind  upon  earth : 

25  Who  divided  for  out  pouring,  channels,  and  path  for 
lightning  of  thunders: 

26  For  to  cause  to  rain  on  land  without  men,  desert 
not  man  in  it: 

27  For  to  cause  to  be  satiated  desolate  regions  and 
waste  places,  and  for  to  cause  to  sprout  forth  tender  grass: 

28  Whether  exists  to  rain  father,  or  who  has  begotten 
storehouses  of  dew:     Am.  Bib.  Un. . .  .the  drops  of  dew. 

29  From  womb  of  whom  came  out  that  ice,  and  hoar 
frost  of  heavens,  who  begat  it: 

30  As  stone,  waters  hide  themselves,  and  face  of 
waters  adheres  together: 

31  Hast  thou  bound  together^  bands  of  Pleiades,  or 
cords  of  ksil  canst  thou  loose:  ^ 

32  Whether  canst  thou  cause  to  rise  signs  of  Zodiac  at 
time  of  them  and  Ursa  Major  with  sous  of  her  canst  thou 
lead  them :  ^ 

33  Whether  knowest  thou  laws  of  heavens ;  **  whether 
settest  thou  dominion  of  them  upon  (or  over)  earth : 


1.  Ges.  under  kmie,  citingtliis  v.,  renders,  "hast  thou  fastened  together 

the  bands  of  the  Pleiades  :  "  Am.  Bib.  Un the  soft  influences  of  the 

Pleiades. 

2.  Ges.,  under  ks/7,  citing  this  v.,  renders,  "canst  thou  loose  the  bands 
of  Orion."  He  also  gives  the  plural,  ksilim,  citing  Isai.  13  :  10:  as  if, 
says  he,  it  were  the  Orions,  or  the  giants  of  the  heaven,  i.  e.,  says  he, 
the  greater  constellations  of  the  sky,  such  as  Orion. 

3.  Ges.  under  osk,  says  :  It  appears  to  be  the  same  as  ois/i,  feminine, 
citing  this  v.,  where  her  sons,  says  he,  are  the  three  stars  in  the  tail  of 
the  bear.  Os/i,  says  he,  does  not  properly  signify  a  bear,  but  by  aphrere- 
sis  it  stands  for  uos/i,  a  bier,  which  is  the  name  of  this  constellation  in 
Arabic.  They  also,  says  he,  call  the  three  stars  in  the  tail  daughters  of 
the  bier.  He  says,  that  Schultens  considers  Os/i  to  be  the  same  as  the 
Arabic  nightly  watcher,  and  supposes  this  constellation  to  be  so  called 
from  its  never  setting. 

4.  Ges,,  under  /i^e — "law  of  heaven,"  citing  this  v.,  and  Jer.  31  :  35 ; 


150 

34  Whether  canst  thou  lift  up  to  cloud  voice  of  thee 
and  abundance  of  waters  shall  cover  thee: 

35  Whether  canst  thou  send  lightnings  and  they  go 
and  say  to  thee,  Behold  us:^ 

36  Who  put  in  reins  wisdom,  or  who  gave  to  mind  * 
insight: 

37  Who  can  number  clouds  by  wisdom,  and  bottles  of 
heavens'  who  can  pour  out: 

38  When  flows  dust  into  molten  mass,  and  clods  cleave 
together: 

39  Whether  canst  thou  hunt  for  lioness  prey,  and  life  ^ 
of  young  lions  canst  thou  fill: 

40  When  they  are  famished  in  caves,  remaining  in  lair 
of  them  lying  in  wait: 

41  Who  provides  for  raven  food  of  him  when  born  of 
him  to  God  cry  for  help,  wander  without  food: 


CHAPTER  XXXIX. 

1  Whether  knowest  thou  time  of  bearing  of  chamois 
of  rock,  bringing  forth  of  hinds  dost  thou  observe: 

33  :  25  ;  "dost  thou  set  its  dominion  upon  earth,"  citing  this  v.,  under 
mshthr.  [The  heavens  were  known  to  have  some  rule,  or  dominion, 
upon,  or  over,  the  earth.] 

1.  Ges.,  under  ene,  citing  this  v.  and  many  others,  gives,  "  Behold  us  ;" 

showing  their  ready  obedience,  says  he:  Douay here  we  are:  Am. 

Bib.  U n Here  are  we. 

2.  Heb.  shkui,  Ges.  gives  for  it "  mind,"  citing  this  v. :  The  Douay  is 

or  who  gave  the  cock  understanding  :  Ital or  who  hath  given  under- 
standing to  the  mind  :  Am.  Bib.  Un or  who  gave  to  the  spirit  under- 
standing:   Noyes intelligence  to  the  mind.     What  does  the  reader 

think  of  the  use  the  word  "spirit,"  here  by  the  Am.  Bib.  Un.1 

3.  Ges.,  "  the  bottles  of  heaven,"  citing  this  v.  under  «(5/,  poetical  says 
he,  for  the  clouds,  a  metaphor  in  common  use  in  Arabic,  says  he. 

4.  Ge>.,  under /z/V,  life,  cites  this  v.,  and  says:  equivalent  to ////^j/z— 
breath :  Ital . . . .desire  :  Douay  and  E.  V . . . . appe tite  :  Am.  Bib.  Un . . . . 
the  craving. 


151 

2  Canst  thou   number   months   they   make   full,   and 
knowest  thou  tiuie  of  bearing  of  them: 

3  They  bow  themselves,  borne  of  them  they  cause  to 
to  cleave,^  pangs  of  them  they  cast  forth:  ^ 

4  Become  strong,  children  of  them,  large  in  field  ;  they 
go  forth  and  not  return  they  to  them: 

5  Who  sent  out  wild  ass  free,  yea,  bonds  of  wild  ass 
who  loosed:^ 

6  When  I  made  desert  house  of  him,  and  dwelling 
place  of  him  salt  land:  * 

7  He  laughs  at  noise  of  city ;  clamour  of  driver  not 
hears  he: 

8  Searched  out  ^  mountains  pastures  of  him,  and  every 
green  thing  he  searches  after: 

9  Whether  will  breathe  after  ^  buffalo  '  to  serve  thee  ; 
whether  he  will  pass  the  night  at  manger  ®  of  thee: 


1.  Ges.,  under  pklk — to  cleave,  gives,  ^^  to  cause youff^  ones  to  clesLve 
the  womb  and  break  forLli,"  citing  this  v. 

2.  i.  e.,  says  Ges.,  under  ;%(5/— citing  this  v.,  "they  bring  forth  their 
young  ones  with  pain."  He  adds  :  "  Since  the  pain  of  parturition  ceases 
with  the  birth,  a  parturient  mother  may  well  be  said  to  cast  forth  her 
pangs  with  her  offapring. 

3.  So  Ges.,  under  onid,  citing  this  v. :  Am.  Bib.  Un and  who  loosed 

the  wanderer's  bands  ? 

4.  Ges.,  under  mike,  citing  this  v.,  "a  salt  land,"  and  on  that  account 

barren,  says  he :  Douay the  barren  land  :  Am.  Bib.  Un the  barren 

waste. 

5.  Ges.,  under  /V«r— searching  out,  citing  this  v.,  says:  Metonymy, 

that  which  is  found  by  searching  out :  Am.  Bib.  Un the  range  of  the 

mountains  is  his  pasture. 

6.  The  Heb.  word  here  is  taie,  from  the  verb  a5e,  defined,  "  to  breathe 
after,"  hence,  says  Ges.,  to  desire. 

7.  The  Heb.  word  is  rim  :  Ges.  says  :  The  animal  meant  is  doubtful : 
that  he  has  no  hesitation  in  agreeing  with  Albert  Schultens  and  de  Wette 
in  understanding  it  to  be  the  buffalo. 

8.  So  Ges.,  under  ol,  citing  this  v. :  Am.  Bib.  Un Will  the  wild-ox 

be  willing  to  serve  thee,  or  abide  at  thy  crib. 


152 

10  Whether  canst  thou  bind  buffalo  in  furrow  rope  of 
him ;  whether  will  he  harrow  valleys  ^  after  thee : 

11  Whether  wilt  thou  trust  in  him  because  great, 
strength  of  him  ;  and  wilt  thou  leave  to  him  toil  ^  of 
thee: 

12  Whether  wilt  thou  trust  in  him  that  he  will  bring 
back  harvest  ^  of  thee,  and  floor  ^  of  thee  will  gather: 

13  Wing  of  ostriches  ^  exults  ,  ^  whether  wing  feather 
pious,  and  pinion : ' 

14  For  she  leaves  to  ground  eggs  of  her,  and  in  dust 
they  are  made  warm:  ^ 

15  And  she  forgets  that  foot  may  press  upon  ^  them, 
and  beast  of  field  trample  them: 


1.  i.  e.,  says  Ges.,  under  om^,  low  tracts  of  land,  fit  for  corn  land, 
citing  this  v.,  and  Ps.  65  :  14,  E.  V.  v.  13. 

2.  So  Ges.,  under  i^'-io,  citing  this  v. 

3.  So  Ges.,  under  zro,  citing  this  v. 

4.  Ges,,  under  ^r;^^ — floor,  says,  "especially  used  of  a  floor  on  which 
corn  is  trodden  out,"  and  he  says  that  in  this  verse,  citing  it,  floor  is  used 

by  metonymy,  of  the  corn  itself,    Am.  Bib.  Un Wilt  thou  believe 

him,  that  he  will  bring  home  thy  seed,  and  gather  into  thy  threshing 
floor? 

5.  Ges.,  citing  this  v.  under  rnnim  (plural,)  gives,  ostriches,  poetically, 
says  he,  for  the  common  (5;2wz' w;?^— daughters  of  the  female  ostrich  :  Am. 
Bib.  Un The  wing  of  the  ostrich. 

6.  i.  e.,  says  Ges.,  under  ols^  citing  this  v.,  moves  itself  briskly. 

7.  Ges.,  under  hside—\X\Q  stork,  says:  "properly,  the  pious  <5/nf,  so 
called  from  its  love  towards  its  young,  of  which  the  ancients  made  much 
mention,  citing  Pliny ;  as,  on  the  contrary,  says  he,  the  Arabs  call  the 
female  ostrich  impious  bird  on  account  of  her  neglect  of  her  young,  citing 
this  v.  and  the  following.  He  says  :  '•'•hside  in  this  v.  is  not  to  be  taken 
as  the  name  of  the  stork,  but  as  the  feminine  adjective //o?^j,  yet  with  an 
allusion  to  the  stork."  He  renders,  "  The  wing  of  the  ostrich  exults,  but 
is  her  wing  and  feather  also  pious  1  "  i.  e.,  says  he,  but  siie  is  not  like  the 
stork^  pious  or  affectionate  towards  her  young,  but  she  treats  them  cruelly, 
verses  14 — 16. 

8.  So   Ges.,   under  hmm^  citing  this  v.:   Am.  Bib.  Un Nay,  she 

abandons  her  eggs  to  the  earth,  and  warms  them  in  the  dust. 

9.  i.  e.,  crush,  says  Ges.,  under  zur^  citing  this  v. 


153 

16  She  treats  harshly  ^  young  of  her  as  if  not  to  her'7" 
in  vain  labor  of  her  without  fear — (or,  caution :) 

17  For  God  has  made  it  ^  to  forget  wisdom,  and  not 
has  he  apportioned  to  her  of  understanding: 

18  When  she  lashes  up  herself  lofty  she  will  laugh  at 
horse  and  at  rider  of  him : 

19  Whether  hast  thou  given  to  horse  strength ;  wheth- 
er hast  thou  clothed  neck  of  him  with  trembling:* 

20  Whether  makest  thou  him  to  leap  like  locust ;  ^  ma- 
jesty of  snorting^  of  him,  terror: 

21  They  dig '  in  valley,  and  rejoice  in  strength ;  he 
goeth  forth  to  meet  arms :  ^ 

22  He  laughs  at  fear,  and  not  is  confounded,  and  not 
turneth  he  from  face  of  sword: 

23  Upon  him  may  rattle  quiver,  flaming  spear  and  jav- 
elin: 

24  In  tumult  ^  and  raging  ^^  he  swallows  "  ground,  and 
not  will  stand  still  when  sound  of  trumpet:^'* 


1.  So  Ges.  under  qshh^  citing  this  v. 

2.  i.  e.,  as  if  not  hers  ;  "  as  if  they  were  not  hers,"  says  Ges.,  under  /, 
citing  tliis  v. 

3.  So  Ges.,  under  nshe^  citing  this  v. 

4.  i.  e.,  says  Ges.,  under  r^wif,  citing  this  v. ,  with  trembling,  quivering 
mane.     He  says,  trembling  is  poetical  for  the  neck  of  a  horse ;  Douay . . . 

or  clothe  his  neck  with  neighing :  Am.  Bib.  Un dost  thou  clothe  his 

neck  with  terror  ? 

5.  So  Ges.  under  rosh^  citing  this  v. :  Am.  Bib.  Un locust. 

6.  The  Heb.  word  is  nhr^  for  which  Ges.  gives  both  snorting  and  neigh- 
ing, citing  this  v.  and  Jerem   8:16:  The  Douay  is the  glory  of  his 

nostrils  is  terror  :  Am.  Bib.  Un his  proud  snorting  is  terrible:  The 

Ital.  is his  magnificent  neigh  is  frightful. 

7.  So  Ges.,  under  hphr^  citing  this  v.     Am.  Bib.  Un They  paw  in 

the  valley. 

8.  Ital to  meet  arms. 

9.  Of  battle,  says  Ges.,  under  rosh^  citing  this  v. 

10.  So  Ges.,  under  r^^ — raging, — e.g.  of  a  horse,  says  he,  citing  Is.  39  :24. 

11.  Poetically  applied  to  a  horse,  as  it  were  swallowing  the  ground  in 
his  rapid  course,  says  Ges.,  under  ^/«a,  citing  this  v. ;  he  gives,  "he 
swallows  the  ground,"  equivalent  says  he,  to,  he  runs  away  with  it.  He 
says  the  same  metaphor  is  of  frequent  use  in  Arabic  in  the  verb  to  swal- 
low up. 

12.  Ges.,  under  amn^  citing  this  v.,  gives,  "does  not  stand  still  when 

12 


154 

25  As  often  as  trumpet,  he  says  Aha  ;  and  from  far  he 
smells  battle,  tumult  of  leaders,  and  warlike  cry: 

26  Whether  from  insight  of  thee  mounts  upward  hawk, 
spreads  out  wings  of  him  to  southern  quarter:  ^ 

27  Whether  at  mouth  ^  of  thee  flies  on  high  eagle,  and 
that  high  nest  of  him : 

28  Of  rock  he  dwells,  and  lodges  on  tooth  of  rock  ^  and 
peak: * 

29  From  there  he  search  es  out  food,  to  far  off  eyes  of 
him  look: 

30  And  young  of  him,  they  suck  in  eagerly  ^  blood ; 
and  wheresoever  slain,  there  he: 


CHAPTER  XL. 

1  And  spoke  Jehovah  with  Job  and  said: 

2  Whether  who  contendeth  with  Almighty  should  be 
reprover  ;  reprover  of  God,  let  him  answer  it: 

3  And  answered  Job  Jehovah  and  said : 

4  Lo,  I  am  made  light  of  (or  am  accounted  despicable,)^ 
what  can  I  answer  thee  :  hand  of  me  put  I  to  mouth : 

the  sound  of  trumpet  is  heard:    Am.  Bib.  Un With  trembling  and 

rage  he  swallows  the  ground;  he  believes  not  that  it  is  the  trumpet's 

voice :  The  Ital.  is and  not  can  he  believe  that  it  is  the  sound  of  the 

trumpet. 

1.  Poetical  for  the  south  wind,  says  Ges.,  under  timn  :  Am.  Bib  Un. .. 
toward  the  south. 

2.  The  Heb.  word  i^phl,  mouth,  equivalent  to  m>^— breath,  spirit,  for 
mouth  can't  speak  without  breath  :  Am,  Bib.  Un "at  thy  command." 

3.  i.  e,,  says  Ges.,  a  sharp  rock,  from  the  resemblance  to  a  tooth,  citing 
this  v.,  under  shn — tooth, 

4.  "  Of  mountain,"  says  Ges,,  under  mtsnre^  citing  this  v. :  The  Am. 
Bib.  Un.  of  the  v.  is :  The  rock  he  inhabits  ;  and  abides  on  the  tooth  of 
the  rock  and  the  stronghold. 

5.  So  Ges.,  under  olo^  citing  this  v, 

6.  So  Ges.  under  ^/^  .•  Ital Behold  I  am  undervalued,  or,  vihfied  : 

E,  V Behold,  I  am  vile :  Am,  Bib.  Un the  same.  (Wholly  opposed 

to  Job's  language  all  through  the  book.) 


155 

5  One  ^  have  spoken  I,  and  not  will  I  reply,  and  two 
times,  and  not  will  I  add: 

6  And  answered  Jehovah  Job  out  of  storm  and  said: 

7  Gird  now  like  a  man  loins  of  thee  ;  I  will  inquire  of 
thee,  and  thou  mayst  cause  me  to  know: 

8  Whether  even  wilt  thou  bring  to  nothing  right  ^  of 
me ;  wilt  thou  declare  unrighteous  me  in  order  that  thou 
mayest  be  righteous: 

9  And  whether  arm  like  God  to  thee,  and  in  voice  like 
him  canst  thou  thunder: 

10  Adorn  thyself,  I  pray  thee,  of  majesty  and  magnifi- 
cence ;  and  of  splendour  and  honour  clothe  thyself: 

11  Pour  out  outpourings  of  nostril  of  thee,  and  behold 
every  arrogant  and  make  low  him: 

12  Look  on  every  lifted  up  and  bring  low  him,  and 
trample^  wicked  downwards  of  them: 

13  Hide  *  them  in  dust  together ;  faces  °  of  them  shut 
up  in  darkness: 

[See  note  at  the  end  of  the  chapter.] 

14  Then  indeed  I  will  celebrate  ^  thee,  that  can  cause 
deliverance  to  thee,  right  hand  of  thee: 

1.  One,  ellipsis,  says  Ges.,  one  fitne,  once. 

2.  The  Heb.  is  mshphth  i,  for  which  Ges.  under  pkrr,  citing  this  v., 

gives,  "right  of  me  :  "  Douay my  judgment;  E.  V my  judgment: 

Am.  Bib.  Un wilt  thou  annul  my  right. 

3.  So  Ges.,  under  edk,  and  tkf,  citing  this  v. 

4.  "Specially  under  the  earth,  bury,"  says  Ges.,  under  t/imn,  citing 
Exod.  2  :  12,  etc. 

0.  Face  is  often  used  in  Scripture,  by  synecdoche,  for  the  whole  per- 
son, as  is  npksk — breath,  and  3s/ir—-Q.es,h.:  Ges,,  under  /ii>sh,  citing  this 
v.,  renders,  "  shut  up  their  faces  in  darkness."  The  Douay  of  the  v.  is  : 
Hide  them  in  the  dust  together,  and  plunge  their  faces  into  the  pit :  Am. 
Bib.  Un. . . . Hide  them  in  the  dust  together  ;  bind  up  their  faces  in  dark- 
ness.    [Darkness  is  used  in  Scripture  for  the  grave.] 

6.  Am.  Bib.  Un. . .  .Then  I  too  will  praise  thee,  that  thy  right  hand  can 
save  thee. 


156 

15  Behold,  I  pray  thee,  hippopotamus,  ^  which  have 
created  I  equally  with  thee ;  grass  like  cattle  he  eats: 

16  Behold,  I  pray  thee,  strength  of  him  in  loins  of  him, 
and  power  of  him  in  firm  parts  ^  of  belly  of  him : 

17  He  bends  tail  of  him  like  a  cedar ;  nerves  of  privy 
parts  of  him  are  woven  together :  ^ 

18  Bones  of  him  tubes  of  brass ;  bones  of  him  like 
hammered  bar  of  iron: 

19  He  chief  of  ways  of  God  ;  who  made  him  can  draw 
near  sword  of  him:  Ital only  he  who  made  him  can. 

20  Behold^  that  the  produce  of  mountains  is  borne  for 
him  ;  and  all  beasts  of  field  sport  there: 

21  Under  shades  he  lies  down ;  in  covert  of  cane  and 
marsh : 

22  Cover  him  shady  trees  with  shadow  of  them  ;  cover 
him  willows  of  stream : 

23  If  be  proud*  river,  not  will  he  make  haste ;  and  he 
trusteth  that  might  break  forth  Jordan  at  mouth  of  him : 

24  With  eyes  of  him  he  receives  it ;  ^  upon  snares  he 
bores  nose : 


1.  The  Heb.  is  ^^wz//— plural  of  heme — beast,  "used  here  in  the  plural 
of  majesty,  great  beast,  hippopotamus,"  says  Ges.,  under  bcme,  citing 
this  V.  :  The  Douay  gives  behemoth^  ( the  way  it  writes  the  Heb.  bemut:) 

Ital elephant:  E.V behemoth:  Am.  Bib.  Un river-ox:  Noyes 

. , .  .river-horse. 

2.  i.  e.,  says  Ges.,  the  nerves,  ligaments,  muscles,  citing  this  v.,  under 

shrir:  Douay in  the  navel  of  his  belly:  Ital the  same  :  E.  V 

the  same :  Am.  Bib.  Un in  the  sinews  of  his  belly. 

3.  Douay the  sinews  of  his  testicles  are  wrapped  together :  Ital.  and 

E.V the  same:  Am.  Bib  Un the  sinews  of  his  thighs  are  knit 

together. 

4.  Metaphor.,  of  a  river  overflowing  its  banks,  says  Ges.,  under  oshq, 
citing  this  v. 

5.  Ges.,  under  btkn^  citing  this  v.  renders,  "  he  fears  nothing,  although 
Jordan  should  break  forth  at  his  mouth." 

6.  i.  e.,  says  Ges.,  under  Iqh^  he  perceives :  E.  V He  taketh  it  with 

his  eyes  :  his  nose  pierceth  through  snares  :  Am.  Bib.  Un. . .  .Before  his 


157 

eyes  do  they  take  him,  pierce  through  the  nose  with  scares  :  Noyes . 
Can  one  take  him  before  his  eyes,  or  pierce  his  nose  with  a  ring. 


Note  to  v.  13. 

I  give  here  what  should  have  been  added  to  note  5,  (to  Job  17  :  15,  16,) 
page  71.  The  Douay,  v.  15,  is :  Where  is  now  tlien  my  expectation,  and 
wlio  considereth  my  patience  ?  v.  16,  All  that  I  have  shall  go  down  into 
the  deepest  pit :  [This  is  another  place  where  the  Douay  fails  to  give  hell 
for  shaiil^  the  Heb.  word  used  here  :]  thiukest  thou  that  there  at  least  I 
shall  have  rest  ?  The  Ital.  is :  v,  15,  And  where  is  now  my  hope  ?  Yes, 
my  hope,  who  can  see  it  ?  [  The  Heb.  is  e — it,  in  v.  15,  and  ^— it,  in  v.  16.] 

The  Ital.  v.  16,  is :  (  My  hopes ^  inserted)  scetideranno — [plural ;  the  Heb. 
verb  is  in  the  singular] — .shall  go  down  into  the  bottom  of  the  sepulchre  ; 
since,  or  because,  the  rest  iofall^  inserted)  equally  is  in  the  dust :  [The 
Douay  and  the  Italian  Komish  versions  evade  this  scripture:  correctly  ren- 
dered it  is  conclusive  against  the  dogma  of  the  Papacy — "  the  immortal 
soul."  What  I  Job's  hope  to  go  down  with  him  into  the  grave  !  How  could 
the  Douay  and  the  Ital.  say  so,  when  the  Papacy  teaches  that  his  hope  was 
immediately  realized  at  death  ?  ]  The  E.  V.  is,  v.  15,  And  where  is  now 
my  hope  ?  as  for  my  hope,  who  shall  see  it?  v.  16,  They  shall  go  down 
to  the  bars  of  the  pit,  when  our  rest  is  in  the  dust.  [  The  word  They^  in 
V.  16,  renders  the  E.  V.  unintelligible  :  substituting  the  true  word,  It  for 
They^  the  E.  V.  would  be  better  than  the  "  Amer.  Bib.  Union"  of  the 
verse.  The  Am.  Bib.  Un.  is,  v.  15,  And  where  then  is  my  hope?  yea, 
my  hope,  who  shall  see  it;  v.  16,  It  will  go  down  to  the  bars  of  the 
under-world,  so  soon  as  there  is  rest  in  the  dust.  Noyes  renders  thus  : 
V.  15,  Where  then  are  my  hopes  ?  yea,  my  hopes,  who  shall  see  them  ? 
V.  16,  They  must  go  down  to  the  bars  of  the  under- world:  Yea,  we 
shall  descend  together  into  the  dust.  [  Noyes  took  tqut  to  be  the  plural 
of  tque^  a  feminine  noun,  and  so  took  tquti  to  be,  hopes  of  me,  which  he 
renders  "  my  hopes  ;  "  and  so  gives  thein  in  v.  15,  and  They  and  we  in  v. 
16,  whereas  the  Heb.  is  in  the  singular  all  through  both  verses.  Noyes 
failed  to  observe  that,  in  the  Hebrew,  feminine  nouns  ending  in  e  change 
e  into  t  before  i — of  me,  and  so,  instead  of /^?/^/,  the  Heb.  is  written  tquti 
— hope  of  me — for  ease  of  pronunciation,  or  euphony.  Professor  Chs. 
Wilson,  page  109  of  his  Heb.  Grammar,  give?  the  rule :  "  Feminine 
nouns  ending  in  e  change  e  into  t  before  the  affixes."  The  affix  here  is  i 
— of  me.  The  Heb.  word  in  v.  16  is  shaul — the  grave.  Professor  Wil- 
son, page  229  of  his  Heb.  grammar,  writes  it  shaul^  and  gives  id  shaul — 
hand  of  grave,  and  renders  id  shaul^  "  the  hand  of  the  grave — the  power 
of  the  grave." 

We  give  here  two  passages  where  these  two  words  id  shatdoccwv  in  the 
Hebrew.    Ps.  49  :  16,  E.  V.  v.  15,  Heb.  But  a/^m— God— will  set  free 


158 

nphshi — breath  [of  me  (  poetical 'for  me)  from  id  shaul — hand  of  grave. 
The  Douay  is  Ps.  48  :  16,  and  is  :  But  God  will  redeem  my  soul  from  the 

hand  of  hell:  Ital my  anima  from  the  sepulchre:  E.  V my  soul 

from  the  power  of  the  grave.     Hosea  13  :  14:  Heb From  id  shaul— 

hand  of  grave — I  will  set  free  them  ;  from  death  I  will  redeem  them.  1 
will  be  death  of  thee,  death  (  so  Ges.,  under  dbr^  citing  this  v. ; )  1  will  be 
cutting  off  of  thee,  shajil — grave  ;  repentance  is  hid  from  eyes  of  me. 
(  For  "  cutting  off,"  in  the  v.  see  Ges.,  under  qthb.)     The  Douay  of  this 

V.  is I  will  redeem  thee  out  of  the  hand  of  death,  (  for  the  Heb.  shaul 

— grave,)  I  will  redeem  thee  from  death  ;  O  death,  I  will  be  thy  death, 
O  hell,  (  for  the  Heb.  shaul )  I  will  be  thy  bite :  comfort  is  hidden  from 
my  eyes.  For  shaul  twice  in  the  v.,  the  Ital.  gives  sepolcro — sepulchre 
— and  the  E.  V.  gives,  grave  twice. 


CHAPTER  XLI. 

1  Canst  thou  draw   out  leviathan^    with  hook,    and 
with  cord  canst  thou  sink  down  tongue  of  him:  ^ 

2  Canst  thou  put  a  rope  of  rushes  in  nose  of  him,  and 
for  ring  canst  thou  bore  jaw  bone  of  him:  ^ 

3  Whether  will  he  multiply  to  thee  prayers:  whether 
will  he  speak  to  thee  soft  words  :^ 

4  Whether  will  he  cut  covenant  with  thee :  canst  thou 
take  him  for  servant  for  ever :  ^ 

5  Whether  wilt  thou  sport  with  him  as  iGith   small 
birds ;  and  wilt  thou  bind  him  for  girls  of  thee :  ^ 

6  Do  the  companions  "^  lay  snares  for  him  ;  do  they  di- 
vide him  among  the  merchants:  ^ 


1.  Crocodile,  says  Ges.,  under  luitn. 

2.  i.  e.,  says  Ges.,  under  shqo^  citing  this  v.,  canst  thou  tame  him  by 
putting  a  cord  or  bridle  in  his  mouth  1 

3.  So  Ges.,  under  huh—&.  ring,  and  //z/— jaw  bone,  citing  this  v.     Am. 
Bib.  Un or  bore  through  his  jaw  with  a  hook  ? 

4.  So  Ges.,  under  rk^  citing  this  v. 

5.  i.  e.,  says  Ges.,   "as  long  as  he  lives,"  poetically  used  of  a  beast, 
says  he,  citing  this  v.  under  oulm. 

6.  So  Ges.,  undidx  qshr. 

7.  i.  6.,  says  Ges.,  the  company  of  fishermen. 

8.  Ges.  says,  this  is  a  much  discussed  passage  :  Am.  Bib  Un Will 

partners  dig  a  pit  for  him,  divide  him  among  the  merchants  ? 


159 

7  Whether  wilt  thou  fill  with  goads  hide  of  him,  and 
with  tinkling  instriwients  ^  head  of  him. 

8  Put  thou  upon  him  hand  of  thee,  think  thou  on  for- 
tune of  war  ;  not  shalt  thou  do  more  ;^ 

9  (Heb.  41  :  1.)  Lo,  hope  of  him  is  proved  deceitful;  ^ 
whether  even  not  at  sight  of  him  one  is  cast  down : 

10  Not  a  bold  *  so  that  to  anger  him ;  and  who  he  to 
face  can  stand  firm :  ^ 

11  Who  has  come  before^  me,  that  I  should  requite: 
under  all  these  heavens  to  me  it: 

12  As  to  him  '  I  will  keep  silence  of  members  ^  of  him, 
and  of  report  of  mighty  deeds,^  and  beauty  of  structure 
of  him:^° 

13  Who  has  uncovered  face  of  garment  of  him ;  into 
doubling  of  jaws  of  him^^  who  will  come: 


1.  Specially  a  fish  spear,  says  Ges.,  citing  this  v.  under  tsltsl :  The 

Douay  is Wilt  thou  fill  nets  with  his  skin,  and  the  cabins  of  fishes 

with  his  head. 

2.  So  Ges.  under  ispJi^  citing  this  v.  :  Ital thou  shalt  not  remember 

ouce  the  war  :  Am.  Bib.  Un. . .  .of  battle  thou  shalt  think  no  more. 

3.  So  Ges.,  under  kzb  citing  this  v. :  Ital. . .  .Lo,  the  hope  of  to  catch 
him  is  deceitful. 

4.  So  Ges.  under  akzr^  citing  this  v. 

5.  So  Ges.,  under  itsb^  citing  this  v.  as  Job.  41  :  2. 

6.  So  Ges.,  under  qdtyt^  citing  this  v.  as  Job.  41  :  3.     The  Ital.  word  is 

prevenuto :  E.  V Who  has  prevented  me,  that  I  should  repay /z/w. 

(The  same  word  prevent,  for  come  before,  anticipate,  is  used  in  1  Thes. 

4  :  15  ;  read  verses  15,  16,  ]7.)     The  Am.  Bib.  Un.  in  Job  41  ;  11  is 

Who  has  first  given  me,  that  I  should  repay  ? 

Y.  My  copy  of  the  Heb.  has  la — not;  but  Ges.,  says,  in  Note  1,  under 
la :  "  By  a  certain  neglect  in  orthography  la  is  sometimes  written  for  lu-- 
to  him  ;  according  to  the  Masorah,  says  he,  fifteen  times,  citing  the  pas- 
sages, this  V.  being  one  of  the  fifteen. 

8.  Specially  parts  of  the  body,  says  Ges.,  citing  this  v.  and  Job  18  13: 

9.  Ges.,  under  dbr^  citing  this  v.,  gives,  "  I  will  be  silent  as  to  what  is 
said  about  his  strength." 

10.  So  Ges.,  under  hin^  citing  this  v.     The  Ital.  of  the  v.  is I  will 

not  conceal  the  limbs  of  him,  nor  that  which  exists  of  his  powers,  nor 


160 

14  Doors  of  face  of  him  ^  who  has  opened;  circuits  of 
teeth  of  him  terrible : 

15  (Heb.  V.  7,)  Ornament,  strong  shields^  shut  up 
with  seal  narrow :  ^ 

16  One  upon  another  join  they,  and  air  (or  wind,)  ^  not 
can  come  between  them: 

17  Man  on  brother  of  him  (for,  one  on  another)  is  sol- 
dered ;  they  take  hold  on  one  another,  and  not  can  be 
put  asunder: 

18  Sneezings  of  him  are  brilliant  with  light,  and  eyes 
of  him  like  eyelids  of  dawn:  ^ 

19  Out  of  mouth  of  him  flames  go ;  sparks  of  fire  go 
away  in  haste  :^ 

20  (Heb.  V.  12,)  Out  of  nostrils  of  him  goeth  forth 
smoke,  like  pot  blown  upon  '  and  boiling  caldron:  ** 

the  grace  of  his  arrangement ;  Am.  Bib.  Un I  will  not  pass  his  limbs 

in  silence,  and  bruited  strength,  and  beauty  of  his  equipment.  (It  is 
manifest  that  la — not,  is  a  misprint  in  this  v.  for  lit — /—as  to,  7^— him  ; 
for  the  account  which  follows  is  silent  as  to  the  parts  of  the  body,  and  as 
to  what  is  reported  of  his  mighty  deeds,  and  beauty  of  structure.) 

11.  Ges.,  under  kphl^  citing  this  v.  renders,  "  the  doubling  of  his  jaws," 
i.  e.,  says  he,  his  jaw,  that  of  the  crocodile^  armed  with  a  double  row  of 
teeth.     Am.  Bib.  Un his  double  jaws,  who  enters  in  ? 

1.  i.  e.,  the  jaws  of  the  crocodile,  says  Ges.,  under  dlt^  citing  this  v. 

2.  So  Ges.,  under  aphlg^  citing  this  v. 

3.  So  Ges.,  under  tzr^  citing  this  v. 

4.  Heb.  mil — breath,  air,  wind:  Douay. . .  .tz/r.-  Ital . . . . wind  :  E.  V. 
air:  Am.  Bib.  Un breath:  Noyes air. 

5.  Poetical,  says  Ges.,  for  the  rays  of  the  rising  sun,  citing  this  v.  and 
Job  3  :  9,  under  ophophlm. 

6.  Poetically  used,  says  Ges.,  of  sparks  flying  about,  citing  this  v.  un- 
der mlth :  Am.  Bib.  Un and  sparks  of  fire  escape. 

7.  The  Heb.  wojcd  is  nphuh,  i.  e.,  says  Ges.  "boiling  upon  a  blown 
fire  :  "  Neither  the  Douay,  nor  the  Ital.,  nor  the  E.  V.,  nor  the  Am.  Bib. 
Un.,  takes  any  notice  of  the  Heb.  word  nphuh  in  the  v. :  It  is  from  the 
Heb.  verb  nphh — defined  to  blow,  to  breathe,  an  onomatopoietic  root, 
says  Ges.,  (i.  e.,  expressing  its  meaning  by  the  sounds  of  it.) 

8.  So  Ges.,  under  agmn^  citing  this  v.     The  Douay  in  the  verse  is 

like  that  of  a  pot  heated  and  boiling  :  Ital. . .  .like  a  pot  boiling,  or  a  cal- 
dron :  Am.  Bib.  Un like  a  kettle  with  kindled  reeds. 


161 

21  Breath  ^  of  him  live  coals  blows  ^  and  flame  from 
mouth  of  him  goes: 

22  In  neck  of  him  dwells  strength,^  and  to  face  of  him 
dances  terror:  (The  Heb.  is,  p^m — face — of  him:  Am. 
Bib.  Un and  terror  dances  before  him.) 

23  (Heb.  V.  15.)  Flabby  parts  of  flesh  of  him  cleave ; 
they  are  pressed  upon  him,  not  shake  they: 

24  Heart  of  him  hard  like  stone,  yea,  hard  like  mill- 
stone ^  lower: 

25  At  lifting  himself  up,  fear  j)owerful  ones ;  ^  from  ter- 
rors ^  they  miss  the  way: ' 

26  If  move  to  him  sword,  without  ability,  spear,  dart, 
because  of  coat  of  mail 

27  He  takes  for  straw,  iron,  and  for  wood  rotten,  brass: 

28  Not  can  put  him  to  flight  son  of  bow,^  to  chafi"  are 
turned,  as  to  him,  stones  of  sling: 

1.  Heb.  fi-p/is/i — breath:  Douay bis  breath  kindleth  coals:  Ital 

his  alUo — breath:  E.  V His  breath:  Am.  Bib.  Un His  breath: 

Noyes His  breath. 

2.  Ges.,  under  le^/i,gi\es  to  "blow,  used  of  the  breath,"  citing  this  v. : 
In  this  V.  we  have  the  concurrent  testimony  of  the  Douay,  the  Ital.,  the 
E.  v.,  Noyes,  and  the  Am.  Bib.  Un.,  that  the  Heb.  np/is/i  (for  which  the 
Douay  and  the  E.  V.  so  often  give  sou/,)  means  breath. 

3.  As  if  it  had  its  seat  there,  says  Ges. 

4.  The  Heb.  has  in  the  verse  //^//^,  defined  a  millstone  :  The  Ital.  puts 
its  word  for  millstone  in  italics,  i.  e.,  as  not  being  in  the  Hebrew,  but 
supplied  :  and  the  E.  V.  puts  the  word  millstone  in  italics,  as  not  being 
in  the  Heb.  :  The  Douay  gives and  as  firm  as  a  smith's  anvil. 

5.  i.  e.,  leaders,  says  Ges.,  under  atd. 

6.  So  Ges.  under  s/zdr,  citing  this  v. 

7.  Used,  says  Ges.,  under  /if/ia,  citing  this  v.,  of  a  man  terrified  and 
confounded,   and  thus  in  a  precipitate  flight  mistaking  the  way :   The 

Douay  is  v.  16,  and  is When  he  shall  raise  him  up,  the  angels  shall 

fear,  and  being  afi"righted  shall  purify  themselves  :  The  Ital.  is  v.  25,  and 

is The  more  strong  and  brave  have  fear  of  him  when  he  raises  himself 

up,  and  purify  themselves  of  their  sins  for  the  great  fracasso — crash — 

ruin  :  See  E.  V. :  Am.  Bib.  Un.,  v.  25 At  his  rising  up  the  mighty 

are  afraid ;  they  lose  themselves  for  terror. 

8.  Poetical  for  arrow. 


162 

29  As  straw  are  accounted  club,  and  he  laughs  at  crash- 
ing ^  of  javelin: 

30  Lower  parts   of  him   sharpnesses   of  potsherd,   he 
spreads  out  a  sharpened  upon  the  mud:  ^ 

31  He  makes  bubble  up  like  pot,  depths  ;  great  river 
he  makes  like  pot  of  ointment: 

32  Behind  him  he  causes  to  shine  footpath,^  is  taken  the 
deep  for  hoary: 

33  Not  there  is  upon  earth  *  any  thing  made  like  him, 
which  is  made  without  fear: 

34  Every  thing  lofty  he  views,  himself  king  over  all 
sons  of  pride  :^ 


CHAPTER  XLII. 
1  And  answered  Job  Jehovah  and  said: 


1.  Ges.,  under  rosh^   gives,  "noise  and  crashing  which  takes  place 

from  concussion."     Am.  Bib.  Un and  he  laughs  at  the  shaking  of  the 

spear. 

2.  Douay the  beams  of  the  sun  shall  be  under  him,  and  he  shall 

strew  gold  under  him  like  mire:  Ital....//^  has  under  himself  tops 
pricking,  he  spreads  under  himself  sharpnesses  upon  marsh  :  Am.  Bib. 

Un Sharp  points  are  under  him  ;  he  spreads  a  threshing  sledge  over 

the  mire.  Ges.,  under  hi-uts^  citing  this  v.  says  :  "  a  sharpened,"  hence, 
says  he,  as  a  poetical  epithet  for  a  threshing  wain,  an  agricultural  instru- 
ment for  rubbing  out  corn ;  moi-e  fully,  says  he,  a  sharpened  threshing 
instrument,  citing  Isai.  41  :  15  ;  and  hence  used  without  the  substantive 
in  the  same  sense,  citing  this  v.  and  Isai.  29  :  27.  [  The  verse  in  the  Heb. 
is  a  striking  description  of  the  track  of  the  crocodile  in  the  mud.] 

3.  Heb.  ntib — footpath— by-way,  a  poetic  word,  says  Ges.,  citing  this 
v.  and  Job  18  :  10  :  27  ;  7. 

4.  The  Heb.  word  used  here  is  ophr — dust;  Ges.  gives  also  for  c»/ <?//?r — 

"  in  the  earth,"  "  in  the  world.''     See  E.  V.  :  Am.  Bib.  Un On  earth 

there  is  none  that  rules  him. 

5.  So  Ges.,  under  shhts^  citing  this  v.  and  Job  28  :  8 ;  i.  e.,  says  he,  the 
larger  ravenous  beasts,  as  the  lion  ;  so  called,  says  he,  from  the  pride  of 
walking. 


163 

2  I  know  that  all  things  thou  canst  do,  and  not  can  be 
withheld  from  thee  counsel: 

3  Who  this,  hiding  counsel  without  knowledge  :  so 
then  have  uttered  I  and  not  have  understood ;  things 
wonderful  above  me  and  not  I  know : 

4  Hear,  I  pray  thee,  and  I  will  speak ;  I  will  ask  of 
of  thee,  and  do  thou  cause  me  to  know: 

5  As  to  hearing  of  ear  have  heard  I  thee,  ^  but  now  eye 
of  me  seeth  thee : 

6  Therefore  I  reject^  and  repent  me  in  dust  and  ashes: 

7  And  it  was  after  had  spoken  Jehovah  these  words  to 
Job,  that  said  Jehovah  to  Aliphz  that  Timni,  is  kindled 
nostril  of  me  against  thee  and  against  the  two  friends  of 
thee,  because  not  have  ye  spoken  as  to  me  that  which  is" 
fit,  like  servant  of  me  Job : 

8  And  now  take  for  yourselves  seven  young  bullocks 
and  seven  rams,  and  go  to  servant  of  me  Job,  and  cause 
them  to  be  ofiered  up  burnt  offering  for  yourselves,  and 
Job  servant  of  me  will  entreat  for  you ;  for  lo,  face  of 
him  ^  I  will  accept,  that  not  I  do  with  you  the  folly  ;  ^  for 
ye  have  not  spoken  as  to  me  that  which  is  fit,  like  servant 
of  me  Job: 

9  And  went  Eliphaz ....  and  Bildad and  Zophar .  . . 

and  did  as  bad  spoken  to  them  Jehovah,  and  accepted  Je- 
hovah face  of  Job :  ^ 


1.  Douay I  have  heard  thee:  Ital have  heard  speak  of  thee  : 

Am.  Bib.  Un have  heard  of  thee. 

2.  So  Ges.,  under  mas^  citing  this  v.:  Noyes....  Wherefore  I  abhor 
myself :  Am.  Bib.  Un Therefore  do  I  abhor  it. 

3.  Am.  Bib.  Un him  will  I  accept. 

4.  Ges.,  under  nble^  citing  this  v.,  gives  "lest  I  inflict  on  you  the  pun- 
ishment of  your  folly  :  "  Am.  Bib.  Un that  I  visit  not  the  folly  upon 

you. 

5.  Am.  Bib.  Un accepted  Job. 


164 

10  And  Jehovah  turned  about  captivity  of  Job  on  that 
entreating  of  him  for  friends  of  him  ;  and  added  Jehovah 
all  which  to  Job  to  twofold: 

11  And  came  to  him  all  brothers  and  all  sisters  of  him, 
and  all  knowing  him  before  ;  and  they  ate  food  with  him 
in  house  of  him,  and  they  comforted  and  pitied  him  over 
all  that  evil  which  caused  to  come  Jehovah  upon  him. 
And  they  gave  to  him  man  ^  ghsithe,  ^  and  man  ring  of 
gold  ^  one : 

12  And  Jehovah  blessed  end  of  Job  more  than  begin- 
ning of  him,  and  there  was  to  him  ^  14,000  small  cattle, 
and  6,000  camels,  and  a  thousand  pair  of  oxen,  and  a 
thousand  she  asses: 

13  And  there  was  to  him  seven  sons  and  three  daugh- 
ters: 

14  And  he  called  name  which  of  first  imime  (anglicis- 
ed, Jemima,)  and  name  which  of  second  qtsioe,  (Kezia,) 
and  name  which  of  third  qm  hephuTc^  (Keren-happuch :) 

15  And  not  were  found  women  beautiful  as  daughters 
of  Job  in  all  that  land  ;  and  gave  to  them  father  of  them 
possession  among  brothers  of  them : 


1.  'RQh.aish — man  for  each:  Noyes every  one:  Am.  Bib  Un 

each. 

2.  Defined  by  Ges.,  a  certain  weight  of  gold  and  silver,  citing  this  v. 
and  Gen.  23  :  19 ;  Josh.  24  :  32.  He  says,  it  may  be  supposed  to  contain 
about  four  shekels,  from  the  passages,  Gen.  33  :  19  ;  23  :  16,  compared 
together.  He  says,  the  ancient  interpreters  almost  all  understand  a  lamb 
but  for  this  signification  there  is  no  support  either  in  the  etymology  or  in 

the  cognate  languages.     The  Douay  gives And  every  man  gave  him 

one  ewe  :  Ital a  piece  of  money  ;  E.  V the  same  :  Am.  Bib.  Un. . . 

a  kesita^  (the  way  it  anglicises  the  Heb.  word. ) 

3.  Not  defined  in  this  and  other  passages,  says  Ges.,  whether  earring 

or  other  kind  of  ring  :  Douay and  one  earring  of  gold  :  Ital. . .  .and 

one  necklace  of  gold  :  E.V.,  and  every  one  an  earring  of  gold  :  Am.  Bib. 
Un. . .  .and  each  a  riug  of  gold. 

4.  i.  e.,  he  had. 


165 

16  And  lived  Job  after  this,  140  years,  and  saw  sons  of 
Mm  and  sons  of  sons  of  him  four  generations: 
IT  And  died  Job  grown  old  and  satisfied  of  days. 


INDEX. 


Abaddon. — Ileb.  abdini^  Job  28  :  22,  and  note  1,  p.  117,  and  note  at  the 
end  of  Chap.  28,  and  Ps.  88:  12,  E.  V.  v.  11,  in  Index  under 
Darkness. 

Adversary.— Job  6  :  23,  and  note  9,  p.  33. 

AiK. — Job  4:15,  and  notes  3  and  4,  p.  25. 

Aleim. — riural  of  ale  and  of  a/,  rendered  in  the  singular,  God  :  Gesenius 
says  it  is  the  plural  of  majesty. 

It  is  used  in  Job  1  :  5,  6,  8,  9,  etc.,  and  in  Gen.  1  : 1,  etc.  And 
in  Gen.  1  :  26  the  verb  is  in  the  plural,  "  we  will  make,"  agreeing 
with  aleim^  plural,  used  in  that  verse. 

Akgel  :  Heb.  inlak^  messenger,  Job  1  :  14,  and  note  1,  p.  11 ;  Job  4:18. 
and  note  1,  p.  26  ;  33  :  23,  and  note  1,  page  136  ;  and  note  at  the 
end  of  Chap.  33,  p.  136,  7,  8,  9  ;  and  in  a  sermon  of  Eev.  Dr. 
Mendes,  at  tlie  44th  Street  New  York  Synagogue,  p.  26,  27,  in 
note  1. 

Apollyox:  meaning  of;  note  at  the  end  of  Chap,  28,  p.  117. 

Apostasy  :  Job  6:11,  and  note  2,  p.  32  :  16  :  11,  and  note  1,  p.  68. 

And  Pope  Leo  tenth's  decree,  p.  47,  note,  and  what  Luther  and 
Tyndale  said  of  it,  p.  48.  And  Job  21 :  33,  and  note  3,  p.  99 ; 
and  foot  of  p.  91 ;  and  preface,  p.  6,  7. 

Article  :  For  our  articles,  a  and  the^  see  p.  144,  the  last  two  paragraphs, 
and  145,  and  the  last  two  paragraphs  of  p.  7  of  preface ;  and 
note  4,  p.  36.  Another  rule  for  rendering  Greek  into  English  is, 
that  where  tlie  Greek  article  (i.  e.  the^  the  only  article  it  has,  if, 
indeed,  it  be  not  the  demonstrative  pronoun),  is  put  before  a 
noun  used  in  an  abstract  sense,  it  is  not  to  be  rendered  in  En- 
glish. Ir,  is  the  same  with  the  Italian  and  with  the  French  defi- 
nite article.  The  effect  of  improperly  omitting  our  article  a^  and 
improperly  using  our  article  tlie^  is  often  manifest.  An  instance 
is  found  in  the  Kheims  Roman  Catholic  version  of  the  New  Tes- 
tament in  John  20  :  22,  where  it  has  "  Receive  ye  the  Holy  Gliost." 
The  Greek  there  is,  rQQdiwQ  pneuma  agion^  (the  noun  before  the 
adjective,  as  is  usual  in  the  Greek  and  in  the  Hebrew):  pneuma 
is  defined  in  Liddell  and  Scott,  wind,  air,  the  air  we  breathe, 
breath,  and  agion  is  the  neuter  of  the  adjective  a^ios^  defined 
holy,  pious,  pure:  so  that  the  Greek  is,  receive  a  breath  holy, 


pious,  pure  ;  the  E.  V.  follows  the  Kheims  of  the  verse.  The  v, 
proves  \X\ii\. pneuma  means  breath.  What  could  be  breathed  on 
them  but  breath. 
Atmosphere  :  Earth's  atmosphere  is  part  of  the  heavens,  Job  12:  7,  and 
note  3,  p.  53;  35:11,  and  note  3,  p.  141;  Gen.  6  :  7,  and  Jer. 
7  :  33,  in  each  of  wliich  the  Heb.  is,  '•  winged  of  these  heavens." 
The  Douay  has,  "the  fowls  of  the  air,"  in  each.  See  E.  V. 
And  in  Matt.  8  :  20,  the  Greek  is,  "  the  birds  of  the  heaven." 
Kheims,  "the  birds  of  the  air."  E.  V.  the  same. 
Barnes,  Eev,  Albert,  D.  D.,  what  he  does  by  misrendering  2   Tim, 

1  :  10,  p.  87,  88. 
"  Basis  ok  Kevision  :"  Kule  prescribed  by  the  American  Biljle  Union  for 
the  revision  of  the  Scriptures,  p.  92,  last  clause,  and  93.     The 
object  of  the  Union  ought  to  have  been  to  remove  the  scandal  of 
sects  and  give  unity  to  the  church  by  resorting  to  the  originals 
as  the  common  standard  and  the  final  appeal. 
Blood  :  Heb.  nphsh^  breath,  in  the  blood,  Lev.  17  :  11. 
Breath  :  There  are  two  Heb.  words  signifying  breath,  namely,  7jphsh  and 
rnh. 

First,  nphsh :  How  it  should  be  sounded,  see  note  4,  p.  44. 
nphsh  is  the  word  for  which  the  Douay  Roman  Catholic  English 
version  and  our  authorized  version  (designated  by  the  letters  E. 
V.)  often  give  the  word  soul. 

The  Heb.  nphsh  occurs  in  many  passages.  Tlie  following  will 
show  the  meaning  of  the  word  :  The  reader  will  read  the  notes 
to  them  :  Job  2  :  4,  6,  p.  13 ;  6 :  7,  p.  31 ;  6  :  11,  p.  32  ;  11 :  20,  p. 
51.  nphsh  is  used  for  every  breathing  thins:  in  12:10  and  note, 
p.  53;  13:14,  p.  57;  14:22,  p.  63;  16:4,  p.  67;  18:4,  p.  72; 
23:13,  p.  104;  24:12,  p.  106;  27:8,  p.  112;  30:16,  p.  124;  30: 
25,  p.  126;  31:  30,  p.  129;  31:39,  p.  130;  32:2,  p.  132;  33:20, 
22,  p.  135  ;  see  33  :  24  and  note  2,  p.  136  ;  33  :  23,  p.  136 ;  33  :  30, 
p.  136  :  36: 14,  p.  142;  41:21,  p.  161,  Gesenius  defines  7iphsh., 
"breath,  breath  of  life,"  hence,  says  he,  "life,  vital  principle," 
p.  91  ;  and  see  there  what  Luther  and  Anthon  give  for  nphsh^ 
Latin  a7iinia.  For  1  Thess.  5  :  23.  and  Hebrews  4 :  12,  see  p.  91. 
Second  :  Breath,  Hebrew  r«/^,  (generally  sounded  mack). 
This  Hebrew  word  ruh  is  the  word  for  which  the  Roman  Catho- 
lic English  version,  and  our  E.  V.,  often  give  the  word  spirii. 
It  occurs  in  many  passages.  In  Job  1  :  19,  p.  11 ;  9: 18,  p,  41; 
10  :  12,  p.  45  ;  12  :  10  and  note  6,  p.  53  ;  15  :  13,  p.  64  ;  15  :  30,  p. 
66;  16:3,  p.  67;  17:1,  p.  69;  19:17,  p.  75;  20 ;  3,  p.  93;  21:4, 
p.  96:  26:13,  p.  111 ;  27:3,  and  note  10,  p.  Ill;  27:22,  p.  114; 
30:15,  p,  124 ;  30  :  22,  p,  125  ;  32  :  8,  and  note  4,  p.  132 ;  32  :  18, 
and  note  6,  p.  132 ;  33  ;  4,  and  note  1,  p,  135  ;  34 :  14,  and  note  2, 
p,  139  ;  37  :  21,  p.  146.  And  see  Ezek.  37  : 5,  6,  8,  9,  10,  14,  and 
Zech.  6 : 5,  p,  137,  138,  in  each  of  which  the  Heb.  is  ruh. 


3 

Gesenius  defines  the  verb  ruh,  "to  breathe,  to  blow,"  and  he 
defines  the  nouti  riih^  "spirit,  breath,"  (as  synonyms,  things 
equal  to  the  same  thing  are  equal  to  each  other).  "  Breath  of 
the  mouth,"  citing  Ps.  33:6,  spoken,  says  he,  of  the  creative 
word  of  God.  He  cites  Isa.  11:4;  Job  7;?;  Ps.  78:39.  He 
says  it  is  often  used  of  the  vital  spirit,  citing  Job  17 : 1  ;  19  :  17  ; 
Ps.  135:17;  more  fully  says  he,  ruh  hihn.,  (breath  of  lives), 
citing  Gen.  6:17;  7:15,22.  He  also  gives  "to  return  rtih^to 
respire,"  citing  Job  9  :  18.  He  further  says,  "  ruh  is  equivalent 
to  nphsh^  GrQ^V  psiiche,  Latin  anima^  breath  of  life,  the  vital  prin- 
ciple, which  shows  itself  in  the  breathing  of  the  mouth  and 
nostrils,  whether  of  men  or  of  beasts,"  citing  Eccl.  3 :  21 ;  8:8; 
12:7.  Hence,  says  he,  there  is  said  hii  ruhi^  (literally  life  of 
breath  of  me),  which  he  renders,  "the  life  of  my  spirit,"  i.  e., 
says  he,  my  life,  citing  Isa.  38  :  16  ;  Gen.  45  :  27  ;  Judges  15  :  19  ; 
and  1  Sam.  30: 12;  i.  e.,  says  he,  I  revive:  (in  each  of  which 
the  Heb.  word  is  ruh).  He  further  gives,  "  there  is  no  spirit, 
(Heb.  ruh^)  in  it,"  said,  says  he,  of  dead  and  inanimate  things, 
citing  Ezek.  37:8;  Habak.  2:19.  He  then  says,  "sometimes 
the  human  spirit  is  called  rw/z  (breath)  of  God,  as  being  breathed 
into  man  by  God  and  returning  to  him,"  citing  Job  27:3  ;  Gen.  2:7  ; 
Eccles.  12:7  ;  Ps.  104:29  ;  compare,  says  he.  Numb.  16:22 :  the  Heb. 
there  is,  "  God  oiruhut^  (plural  o?  ruh)^  breaths — spirits,  in  every 
flesh."  Douay,  the  God  of  the  spirits  of  all  flesh ;  see  E.  V. 
He  further  defines  ruh^  "  breath  of  the  nostrils,"  citing  Job  4:9; 
Ps.  18:  16,  E.  V.  V.  15:  "  breath  of  air,  air  in  motion,"  citing  Job 
41  :  8  :  Jer.  2  :  24  ;  10  :  14 ;  14 :  6  ;  "  ruh  of  day,  breeze  of  the  day, 
for  the  evening  breeze,"  citing  Gen.  3:8.  He  further  defines 
ruh^  wind,  citing  Gen.  8:1;  Isa.  7:2;  41  :  16  ;  "  a  storm,"  citing 
Job  1  :  19  ;  30  :  15 ;  Isa.  27  :  8  ;  32:2.  He  says,  "  the  wind  is 
called  1-uh  aleim^  (breath  of  God)  the  blast  of  God,"  citing  1 
Kings  18:12;  2  Kings  2:16;  Isa.  40  :  7  ;  59:19;  Ezek.  3  :  14. 
See  further  as  to  ruh  under  the  word  spirit.  See  Job  15  :  30,  and 
note  3,  p.  66,  an  absurd  preversion  of  the  Heb.,  ruhphiu^  breath 
of  mouth  of  him. 

1  have  given  a  very  full  index  in  reference  to  the  Heb.  word 
r^//z,  because  the  word  spirit^  often  given  for  it,  is  the  word  now 
relied  on  by  some  for  the  tenet — inherent  immortality  ;  the  word 
soul  being  now  given  up  as  not  teaching  that  tenet,  as  is  shown 
under  the  word  Soul. 

In  Job  11 :  20,  note  3,  p.  51,  <-he  Heb.  is  mphh  ttphsh.,  breathing 
out  the  breath;  and  in  Gen.  35:18,  the  Heb.  is,  in  going  out 
nphsh,  breath,  of  her  :  the  Greek  uses  psuche  for  72phsh  in  those 
verses  :  the  E.  V.  gives  ghost  inl^aEEESraass.  Liddell  and 
Scott's  Gr.  Lex.  under  aphiemi.,  gives  aphienai  psucheri^  and  ap- 
hienai pneuma^  and  gives  for  each,  to  give  up  the  ghost,  citing 


^--^s^^h.^^  ^  ^^^:^-  'yJji^K  C^^Y  9^^^^^^      \^^ 


Thucydidcs  and  other  awcient  writers.  And  the  Latin  gives 
supremiwi  spiritinn  efflare^  the  hist  spirit,  i.  e.,  breath,  to  breathe 
out,  "to  give  up  the  ghost"  adds  Anthon  in  his  Latin  and  En- 
glish Dictionary. 

Breathe  After:  Is  used  in  the  Heb.  for  desire,  Job  19:19,  p.  75; 
3fi  :  20,  p.  143  ;  39  :  9,  p.  151.  And  we  have  tlie  word  aspire  from 
the  Latin  preposition  ad^  for,  and  the  Latin  verb  spiro^  to  breathe, 
whence  the  Latin  noun  spiritits—\:,\Q.'A\\\.  And  we  liave  the 
words  conspire,  to  breathe  together,  i.  e.,  to  agree;  expire,  (the 
Latin  verb  is  exspiro,)  to  out  breathe  ;  inspire  ;  respire  ;  all  formed 
from  a  Latin  particle  and  the  Latin  verb  spiro,  to  I'reathe,  whence 
spiritus^  breath,  which  we  anglicize  by  striking  off  the  Latin 
termination  tis^  and  writing  spirit. 

Breathe  Out  :  The  Heb.  verb  i.s  ghuo^  defined,  to  breathe  out,  Avholly 
out:  its  sounds  express  the  thing  signified,  sec  Job,  p.  18, 
19,  under  the  word  ghost.  It  is  used  in  reference  to  every 
living  creature,  in  Gen.  6  :  17  ;  ami  in  reference  to  man  in  Gen. 
25:17;  35:29.  It  is  used  in  refeience  to  every  flesh  (i.  e.,  of 
course,  every  breathing,  and  thereby  living  flesh),  in  Job  34:15, 
and  in  Ps.  104:  29.  This  Ileb.  n{:.\\>  ghuo  occurs  eight  times  in 
Job,  namely,  Job  3:11  ;  10:  IS;  13:19;  14:  10;  27:5;  29  :  18  ; 
34:15:  36:12;  and  in  Job  11  :  20,  a)id  note  3,  p.  51,  the  f^ame 
thing  is  expressed  by  the  two  appropriate  Ileb.  words  viphli 
nphsh — breathing  out  the  breath.  Sec  wliat  the  E.  V.  is  in  the 
eight  verses. 

Brimstone  :  Job  18  :  15,  p.  73. 

Calvinism:  In  Acts  13:48,  the  Eheims  Eoman  Catholic  version  is 

and  as  many  as  were  ordained  to  life  cverhistiiig  believed.  The 
Greek,  as  does  the  Hebrew,  usually  puts  the  verb  before  tlie 
nominative  to  it.  The  Greek  in  the  v.  is  cpistcusan  hosol^  be- 
lieved as  many  as,  (i.  e..  as  many  as  believed,)  were  put  in  order 
for  a  life  eternal:  epistensan  is  in  the  third  person  plural  and 
hosoi  is  the  nominative  plural,  and  the  nomiiative  to  cplsteiisau  : 
but  the  Rheims  puts  the  word  ^t'/^>c,'67/ last  in  the  sentence,  and 
makes  all  the  rest  of  the  sentence  the  nominative  to  it ;  and  the 
E.  V.  does  the  same.  The  Greek  of  the  sentence  is  in  liarmony 
with  every  other  passage  in  Scripture  concerning  faith,  whereas 
the  Rheims  and  E.  V.  rendering  is  opposed  to  every  other  such 
passage.  "We  give  an  example  or  two  :  In  John  12  :  4G  we  have 
Greek — in  order  tliat  every  who  believing  in  nu",  in  that  darkness 
not  may  stay  ;  Rheims— that  whosoever  believetli  in  me  may  not 
remain  in  darkness  :  sec  E.  V.  And  in  I'rov.  21  :  IG  the  Heb.  is, 
man  going  astray  from  way  of  understanding,  in  congregation  of 
dead  will  be  left,  see  p.  109,  in  note  ;  the  E.  V.  is,  "  Sliall  remain 
in  the  congregation  of  the  dead."  And  sec  Job  21 :  3'2,  and  notes 
1  and  2,  p.  99  :    E.  V.— shall  remain  in  the  tomb. 


CoioiENTARiEs :  See  what  Prof.  Clias.  Wilson  says  of  them,  p.  23,  top 

part, 
CoKsuME  :  Heb.  abd^  defined,  to  eat  up,  devour,  consume ;  Job  1 :  IG,  p. 

11;  20:26,  p.  95;  31 :  12,  p.  127. 
CocYTUs:  One  of  the  rivers  of  Hell,  Job  21 :  33,  and  note  3,  p.  99. 
Completion:  Used  for  old  age.  Job  5:26,  p.  30.     For  another  sense  of 

the  word  see  Job  30  :  2,  p.  122. 
CoERECTiONS :  Of  the  Douay  and  E.  V.  of  Job  21 :  19,  p.  97  ;  of  the  E.  V. 
of  Ps.  49  :  11,  p.  81 :  of  the  E.  V.  of  Job  7:16,  note  3,  p.  36  ;  of 
the  Rheims  and  E.  V..  of  Acts  13 :  48,  see  Calvinism ;  of  the 
Douay  and  E.  V.  of  Job  21 :  30,  p.  98  ;  of  the  Eheims  and  E.  V. 
of  1  Cor.  15 :  29  :  the  Greek  there  is,  ei  olos  nekroi  ouk  egeirontai, 
if  at  all,— wholly,  dead  not  are  raised,  (i.  e.,  if  none  of  the  dead 
are  raised)  ;  the  Eheims  is,  "if  the  dead  rise  not  again  at  all;" 
see  E.  V. 

And  of  1  Corinth.  15  :  32  ;  the  Greek  there  is,  ei  nekroz  ouk  egei- 
r(?7//cz/,— if  dead  not  are  raised;  Eheims,  "if  the  dead  rise  not 
again;  "  see  E.  V. 

And  in  1  Corinth.  15 :  22,  the  Greek  is,  oj/^r— just  as,  in  the 
or  that,  Adam  all,  (i.  e.,  all  who  are  in  Adam)  die,  so  also 
in  the,  or  that,  Christ  all,  (i.  e.,  all  who  are  in  that  Christ)  shall 
be  brought  to  life,  or  made  alive.  And  that  is  the  way  in  which 
that  V,  is  read  in  the  Theological  Seminary  at  Princeton,  as  I 
learned  after  that  verse  was  so  rendered  in  the  "  Theology  of  the 
Bible." 

And  see  2  Tim,  1 :  10,  correctly  rendered,  p.  87,  88,  in  note. 
And  see  Isa.  53  :  9,  correctly  rendered,  under  Death. 
CovEEDALE  :  Who  he  was,  and  what  he  did,  p.  92. 

Cut  Off  :  Heb.  abd.  Job  4 :  7,  p.  24  ;  6  : 9,  p.  32 ;  a  metaphor,  says  Ges., 
under  btso,  taken  from  a  weaver  who  cuts  off  the  finished  web 
from  the  thrum,  citing  this  v.  and  Isa.  38 :  12.  In  Job  14  : 7,  p. 
60,  the  Heb.  verb  is  krt,  to  cut  off.  In  Job  8 :  14,  p.  38,  the 
Heb.  is,  is  cut  off  hope  of  him.  See  note  to  the  E.  V.  words 
"cut  off'"  in  Job  36  :  20,  and  note  8,  p.  143,  and  in  the  note  at 
the  end  of  Chap.  36,  p.  143, 144, 145. 
Dakkness  :  Used  of  the  grave :  Job  10  :  21,  p.  46  ;  15  :  22,  p.  65  ;  17  :  13, 
p.  71 ;  40  :  13,  p.  155.  See  E.  V.  1  Sam.  2:9;  Psal.  31 :  17.  In 
John  12 :  46  we  have,  Greek,— in  order  that  every  who  believing 
in  me,  in  that  darkness  not  may  stay  ;  Eheims,— believing  in  me 
may  not  remain  in  darkness.  See  E.  V.  In  Ps.  88  :  11  the  Heb. 
is,  whether  can  be  recounted  in  grave  kindness  of  thee ;  faith- 
fulness of  thee  in  abdun—^\Q.(tQ  of  destruction  ;  v.  12,  can  wonders 
of  thee  be  known  in  darkness,  and  rectitude  of  thee  in  land  of 
forgetfulness.  The  Douay  gives  "  destruction,"  in  v.  11,  and 
the  E.  V.  the  same  ;  where  the  Heb.  is  abdu7t,  place  of  destruc- 


6 

tion ;  nearly  synonymous  with  shaul  (the  grave,)  says  Ges., 
citing  Job  26  :  6  ;  28  :  22  ;  Prov.  15  :  11  ;  in  each  of  which  the 
Heb.  word  is  abdu?i.  And  in  1  Sam.  2 :  9,  the  Heb.  is.,  the 
wicked  in  darkness  shall  be  silent ;  and  in  Ps.  31  :17,.  .shall be 
silent  in  shaul.     See  E.  V.  of  both. 

Death  :  Job  3  :  13,  p.  16  ;  3  :  16,  p.  16  ;  5  :  20,  p.  29  ;  7  :  15,  p.  36  ;  7  :  21, 
p.  37;  10:8,  p.  45;  10:9,  p.  45;  16:16,  p.  69 ;  16  :  22,  p.  69.  [In 
this  last  verse,  "  not  may  I,"  i.  e.,  I  may  not.  is  more  suitable  to 
the  plain  teachings  of  the  Book,  than  "not  shall  I,"  return.]  The 
future  is  often  used  in  the  Hebrew  for  the  subjunctive,  because 
the  Hebrew  has  no  subjunctive  mood.  Job  24: 19  to  25,  and 
notes  8,  9,  10,  11,  p.  106,  107.  In  Job  24:  24  the  Heb.  is.  .and 
not  there  is  of  them  ;  Douay,  "  and  shall  not  stand  ;  "  Ital.  '"  not 
are  more;"  E.  V.,.."but  are  gone."  In  Obadiah,  v.  16,  the 
Heb.  is,  and  shall  be  they  as  if  not  existed  they  ;  the  Douay  there 
is.  .and  they  shall  be  as  though  they  were  not ;  E.  V.  .and  they 
shall  be  as  though  they  had  not  been.  And  see  Job  27: 15,  and 
note  3,  p.  113.  In  Job  27  :19,  and  notes  5  and  6,  the  Heb.  is, 
rich  shall  lie  down,  and  not  shall  be  gathered ;  eyes  of  him  he 
opens,  and  not  there  is  of  him.  Ges.,  under  ophir.^  rich,  citing 
this  y.  and  others,  says,  "inasmuch  as  riches  are  the  founda- 
tion of  pride,  and  pride  is  used  in  Hebrew  as  equivalent  to  im- 
piety."   See  the  verse  and  notes,  p.  113. 

In  Isa.  53  :  9  the  Heb.  is,  and  was  given  with  wicked  grave,  or, 
burial  of  him,  and  with  rich  in  death  of  him,  ol — although  not 
wrong  did  he,  and  not  deception  in  mouth  of  him ;  for  although 
the  Douay  gives  because ;  the  E.  V.  too  has  because ;  the  Ital. 
is,  without  that.  For  ol  Ges.  gives  "  although,"  citing  Job  16  : 
17  ;  Isa.  53  :  9. 

Death,  Personified  :  Job  28  :  22,  p.  117.  The  wages,  pay,  of  sin,  death  ; 
but  the  gift  of  God  a  life  eternal  through  Jesus  Christ,  Komans 
6  :  23.     See  that  verse  again,  under  Punishment. 

Dead:  Those  dead,  Job  26:  5,  and  note  3,  p.  108,  109,  110.  Eead  Job 
14  :  22  and  note  6,  p.  63,  and  read  the  E.  V.  of  it;  and  what 
Noyes  says  of  it,  p.  86,  in  note.  His  remark  there  in  reference 
to  Job  14:22,  has  a  much  stronger  application  to  Job  27:19, 
given  above. 

Dead:  Pleb.  rphaiin,  Job  26  :  5,  and  note  3,  p.  108,  109,  110.  In  Prov. 
21 :  16  the  Heb.  is,  Man  that  wandereth  out  of  way  of  under- 
standing, in  congregation  ?^/2am— of  dead — will  remain.  E.  V. . 
"  shall  remain  in  the  congregation  of  the  dead,"  (i.  e.,  in  the 
grave.)  See  Job  21 :  32,  and  note  2,  p.  99,  and  the  E.  V.  of  it. 
And  see  Isaiah  26  :  14,  and  26  :  19,  p.  109,  in  note. 

Dead  Languages  :  How  the  languages  in  which  the  revealed  word  was 
written  became  dead  languages,  p.  91,  92. 


Devil  :  Job  16  :  11,  and  note,  p.  68.  In  1  Maccabees  1 :  38,  the  Douay  is, 
And  this  \s^as  a  place  to  lie  in  wait  against  the  sanctuary,  and  an 
evil  devil  in  Israel.  The  E.  V.  there  is.  For  it  was  a  place  to  lie 
in  wait  against  tlie  sanctuary,  and  an  evil  adversary  to  Israel. 
And  see  foot  note  to  the  Douay,  in  note  1,  p.  68.  In  1  Sam.  16  : 
13,  the  Heb.  is.  .and  fell  riih^  a  breath,— spirit— of  Jehovah  upon 
David.  Douay. .  and  the  Spirit  (capital  S)  of  the  Lord  came  upon 
David.  E.  V.  the  same  ;  v.  14,  Heb.,  7^— and,  or,  but,  riih^  the 
breath,— spirit— of  Jehovah  ceased  from  with  Saul,  and  sud- 
denly came  upon  him  riih  roe— a  breath  bad  (i.  e.,  a  sickness,  as 
is  shown  by  v.  23)  from  Jehovah.  Douay,  But  the  Spirit  (capi- 
tal S)  of  the  Lord  departed  from  Saul,  and  an  evil  spirit  (small 
s)  from  the  Lord  troubled  him.  E.  V.  the  same!  And  in  v.  15, 
the  Heb.  is  ruh  aleim  roe— a  breath  of  (i,  e.,  from)  God  bad. 
Douay.  .an  evil  spirit  (small  s)  from  the  Lord  troubled  him.  E. 
V.  the  same.  In  v.  23  the  Heb.  is,  And  it  was,  at  being  ruh 
alei'm^  the  breath  of  God— upon  Saul,  that  took  David  that  harp 
and  played  with  hand  of  him,  and  r«//— breath— to  Saul  that 
good  to  him,  and  departed  from  upon  him  ruh  e  ;'^^— breath 
which  bad.  Douay,  So  whensoever  the  evil  spirit  (small  s)  from 
the  Lord  was  upon  Saul,  David  took  his  harp,  and  played  with 
his  hand,  and  Saul  was  refreshed,  and  was  better,  for  the  evil 
spirit  (small  s)  departed  from  him.  The  E.  V.  is.  .so  Saul  wa? 
refreshed,  and  was  well,  and  the  evil  spirit  departed  from  him. 
So  in  the  New  Testament,  evil  spirits,— devils  (i.  e.,  things  oj 
evil^  are  diseases,  sicknesses,  bad  breaths.  These  verses  from 
Samuel  show  us  where  the  evil  spirits,  unclean  spirits,  devils,  of 
the  Eheims  and  E.  V.  New  Testament,  came  from.  All  sick 
persons  have  bad  breaths;  bad  breath  was  the  Heb.  idiom 
for  disease,— sickness,  and  a  very  apt  phrase.  For  devils  see 
p.  118  of  the  Book. 

Destruction,  Place  of  :  Job  26  : 6,  p.  110;  28:  22,  p.  IIY.  Heb.  abdun, 
(written  Abaddon)  place  of  destruction,  p.  117,  118, 119,  in  note. 
Whether  not  destruction  (Heb.  aid)  to  wicked,  Job  31 :  3,  p.  127. 
Place  of  destruction  (Heb.  abdtin)  Job  31 :  12,  p.  127.  Destruc- 
tion (Heb.  aid)  of  (i.  e.,  from)  God,  SI :  23,  p.  128.  The  Douay 
and  E.  V.  give  "  destruction  "  as  well  for  abdim  as  for  aid ;  why 
this  confusion  ? 

Shaul  and  abdun  mean  the  same,  Job  26  :  6,  and  notes  1  and  2, 
p.  110. 

Die  :  Job  3  :  11,  p.  16 ;  7  :  8,  p.  35  ;  7  :  9,  p.  35  ;  7 :  21,  p.  37  ;  10  :  18,  p. 
46;  10:19,  p.  46;  10:21,  p.  46;  11:20,  p.  51;  12:  2,  p.  52;  13  : 
19,  p.  58;  13  :28,  p.  59,  the  Heb.  verb  there  is,  ble^  defined,  is 
brought  to  nothing ;  14 :  10,  p.  60  ;  14  :  14,  and  notes  3  and  4,  p. 
61 ;  20  :  11,  p.  94 ;  21 :  23,'25,  26,  p.  98 ;  23  :  17,  p.  104. 


8 

Doctrine  :  The  Book  with  its  references  to  later  Scriptures  condemns 
Eome's  apostasy,  (i.  e.,  departure  from  the  faith,)  and  restores 
primitive  Christianity — the  doctrines  and  faith  of  the  first  Christ- 
ians, for  which  the  pious  and  learned  men  who  made  the  first 
translations  of  the  Bible  from  the  originals  suS'ered  death  at  the 
hands  of  the  Apostasy.     See  Apostasy  and  Martyrs. 

Eclipses  :  Job  3  :  5,  p.  15. 

Enchanters  :  Job  3  ;  8,  p.  15. 

Entrails  :  Job  20  ;  14,  p.  94.  And  see  note  to  the  E.  V.  words,  "  the 
spirit  within  me,"  p.  133,  134. 

Evil  :  Heb.  ouil^  Job  16  :  11,  p.  68,  and  note. 

Extinguished  :  Job  23  :  17,  p.  104. 

Eyelids  of  Dawn  :  Job  3  :  9,  p.  16  ;  41 :  18,  p.  160. 

Faith  :  .  .The  just  by  faith  (i.  e.,  they  who  shall  be  accounted  just)  shall 
live  again,  p.  62,  in  note.  Whately's  language  is,  "  to  embrace 
by  faith  the  offer  of  salvation  through  Christ."  "Salvation 
through  Christ"  is  equivalent  to  the  correct  rendering  of  Kom. 
6  :  23,  and  2  Tim."  1 :  10. 

Face  :  Job  40  :  13,  p.  155. 

Fire:  The  devouring,  consuming,  destroying  element:  Job  20:26,  p. 
95  ;  22  :  20,  p.  101,  and  note  at  the  end  of  Chap.  22,  p.  102,  3. 
For  the  Eheims,  and  E.  V.  hell  fire,  see  gehen7ia. 

Fire  of  ^/^m— God,  i.  e.,  lightning,  Job  1 :  16,  p.  11 ;  and  see  lightning. 

Flesh  :  Used  by  Synecdoche  for  every  breathing  flesh ;  every  flesh  has 
a  ghost  to  give  up,  Job  34 :  15,  and  notes  4  and  5,  p.  139,  140. 
Gen.  6  :  17,  Heb.  /^/^/c<?— shall  breathe  out ;  Ital.  .shall  die ;  E.  V. 
the  same. 

Gathered:  They  are  gathered,  i.  e.,  says  Ges.,  "to  their  ancestors," 
i.  e.,  says  he,  they  are  dead.  Job  24  :  24,  p.  107. 

Gehenna  :  See  under  shmil. 

Ghost  :  The  Heb.  yQx\>  ghiio  is,  to  breathe  wholly  out.  It  is  used  eight 
times  in  Job,  and  in  Gen.  6  :  17 ;  25  :  8,  17  ;  35  :  29 ;  Jer.  15  :  9  ; 
Lament.  1 :  19.  See  note  on  the  ^nox^  ghost  at  the  end  of  Chap. 
3,  p.  18  and  following;  and  see  Job  10:  18,  and  note  5,  p.  46. 
ghost,  soul,  spirit,  all  mean  the  same,  namely,  breath,  Job  10 : 
12,  and  note  4,  p.  45.  The  "  American  Bible  Union  "  in  their 
Job  do  not  use  the  word  ghost  at  all ;  see  p.  52  in  note.  The 
Douay  Old  Testament  does  not  use  the  word  ghost  at  all,  p.  46, 
note  5. 

Giants  :  Job  26  :  5,  p.  108,  109. 

Grave  :  Pleb.  qbr.  Job  3  :  22,  p.  17  ;  5 :  26,  p.  30.  Job  7:9,  p.  35,  Heb. 
shaul;  Douay  hell;  Italian,  sepulchre;  "Am.  Bible  Union"  the 
under  world  ;  Job  11  :  8,  Heb.  shaiil,  p.  49  ;  14  :  13,  shaul,  p.  61 ; 
17 : 1,  Heb.  qbrim  (plural  of  qbr)^  graves,  p.  69.  See  Job  21  :  30, 
and  note  12,  p.  98,  99  ;  21  :  32,  and  note  1  and  2,  p.  99.     In  Job 


9 

17  :  13,  p.  71,  the  Heb.  is  shatd;  17 :  16,  p.  71,  shanl.-Z^l :  13,  p. 
97,  s/iazd;  24  :  19,  p.  106,  Heb.  s/iaul.  Job  26  :  6,  Heb.  skaul  and 
addim,  p.  110  notes  1  aud  2. 

Bottomless  Pit  :  Eheims  and  E.  V.,  in  Eev.  9  : 1,  2 ;  see  note  beginning 
at  foot  of  p.  117.  Upon  dust  shall  lie  down,  i.  e.,  says  Ges.,  in 
the  grave,  Job  20 :  11,  and  note  3,  p.  94.  Grave,  hell,  and  the 
heart  of  the  earth,  all  mean  the  same.  Matt.  12  :  40  ;  Ps.  16:10. 
The  Hebrew  Ps.  16  :  10  is  tiphshi  in  shaiil. 

Heaven  :  The  Heb.  is  always  in  the  plural,  shmhn^  heavens.  Gen.  1  : 1, 
Heb.,  as  to  origin,  created  aleivt  these  heavens  and  this  earth. 
Job9:8,  p.  40;  11:8,  p.  49;  12:7,  p.  53;  20  :  6,  p.  93  ;  22:12, 
p.  100  ;  22  :  14,  p.  100  :  26  :  11,  p.  110 ;  26  :  13,  p.  Ill ;  28 :  21,  p. 
116  ;  26 :  24,  p.  117  ;  35  :  11  and  note  3,  p.  141 ;  38 :  29,  p.  149  ; 
"  bottles  of  heavens,"  Job  38: 37.  p.  150 ;  Gen.  6  :  7,  winged  of 
these  heavens :  Douay,  the  fowls  of  the  air ;  E.  V.  the  same ; 
Jer.  7: 18,  Douay.  .to  make  cakes  to  the  queen  of  heaven ;  E.  V. 
the  same,  (i.  e.,  the  moon). 

Hell  :  Heb.  shaul\  sec  Grave,  and  sha?d. 

Hell  fire,  see  Gehenna  under  shaul. 

Hope  :  For  hope  of  impious,  see  Job8  :  13,  p.  38  ;  18  :  5,  p.  72  ;  11 :  20,  p. 
51 ;  14 :  19,  20,  p.  63  ;  15  :  22,  p.  65  ;  15 :  30  and  note  3,  p.  66 ;  18  : 
17,  p.  73  ;  27  :  8,  p.  112  ;  36  :  6,  p.  142.  And  see  under  Perish. 
For  Job  14 :  19,  p.  63,  Noyes  gives,  "  so  thou  destroyest  the  hope 
of  man,"  i.  e.,  says  he  in  a  note,  "the  hope  of  living  again  after 
death." 

Hope  of  Job  :  Job  13  :  15,  p.  57 ;  14 :  14  and  notes  3  and  4,  p.  61,  62 ; 
17  :  15  and  16,  and  notes  4  and  5,  p.  71,  and  note  at  the  end  of 
Chap.  40,  p.  157;  and  Job  19:  25,  26,  27,  and  the  note  to  these 
verses  at  the  end  of  Chap.  19,  p.  76. 

Immortalitt  :  How  Professor  Eadie,  and  the  "American  Bible  Union" 
would  make  Job  teach  inherent  immortality,  p.  80,  83.  And  see 
Romans  2  :  7,  cited  p.  89,  2d  paragraph  ;  and  see  how  Eev.  Al- 
bert Barnes,  D.  D.,  would  derive  it  from  2  Tim.  1 :10,  p.  87,  88. 
In  Wisdom  of  Solomon,  in  the  so-called  Apocrypha,  Chap.  3, 
V.  4,  we  have  in  the  Greek :  For  and  though  in  sight  of  men 
kolasthosin  \i^vovi^'' kolaz6\  they  be  cut  off,  the  hope  of  them,  of 
immortality  full :  (i.  e.,  they  had  in  life  that  hope.)  Douay,  and 
though  in  the  sight  of  men  they  suffered  torments,  their  hope  is 
full  of  immortality.  E.  V.,  for  though  they  be  punished  in  the 
sight  of  men,  yet  is  their  hope  full  of  immortality.  All  the 
Books  called  Apocryphal  were  received  as  canonical  by  the  Jews, 
and  they  agree  in  doctrine  with  the  other  Scriptures. 

Italics:  Words  inserted  in  the  Douay,  Italian,  and  E.  V.,  are  put  in 
italics. 

JtrsT :  The  character  Job  in  the  drama  represents  a  just  man,  17  :  9,  p.  70. 


10 

Justice  :  A  word  used  in  the  Douay,  and  in  the  E.  V.,  is  in  the  Hebrew 
and  the  Greek,  justness,  Job  19  : 7  and  note  3,  p.  74. 

Laid  Down  with  Fatheks  of  Him  :  Job  3  :  13  and  note  2,  p.  16.  In 
24:  24,  p.  107,  the  Heb.  is  "  they  are  gathered,"  i.  e.,  says  Ges., 
note  3,  "to  their  ancestors,"  i.  e.,  says  he,  "they  are  dead." 
Gen.  15  :  15  is,  "  and  thou  shalt  go  to  thy  fathers  in  peace ;  thou 
shalt  be  buried  in  old  age  good."  A  marginal  note  to  this  v. 
in  the  Brown  Bible  by  the  Patersons  says,  "  this  phrase,  'thou 
shalt  go  to  thy  fathers,'  seems  plainly  to  intimate  the  existence 
of  souls  after  death  ! '' 

Lightning  :  Heb.,  sons  of  lightning.  Job  5  :  7,  p.  28.  Lightnings,  "  they 
go  and  say  to  thee,  behold  us,"  Job  38  :  35,  p.  150. 

Locke,  John,  views  of :  See  Sleep  of  Death. 

Lost  :  Job  4 : 7,  p.  24. 

Lucifer  :  p.  50  and  51,  note  4;  and  p.  68,  note  1. 

Lutheb  :  What  he  says  of  Pope  Leo  tenth's  decree  of  the  dogma  of  the 
Papacy,— inherent  immortality,  p.  48.  The  decree  is  p.  47,  in 
note. 

Martyrs  :  p.  92,  93  in  note, 

Milton,  John:  Views  of,  p.  78,  79. 

Perish  :  In  Job  3  :  3,  p.  15  ;  4:  7,  p.  24  ;  4  :  11,  p.  25  ;  4  :  20,  p.  26,  "to 
'  eternity  they  perish  ; "  6  :  18,  p.  S3 ;  8  :  13,  p.  38 ;  11 :  20,  p.  51 ; 
12  ;  23,  p.' 55  ;  14 :  19,  p.  63  ;  18  :  17,  p.  73  :  30  :  7,  p.  93,  "  as  dung 
of  him  to  eternity  he  shall  perish  ;"  eleven  passages ;  the  Heb, 
verb  used  is  abd^  defined,  "  to  be  lost,  to  perish,  to  be  destroyed," 
citing  many  passages ;  among  them,  Jer.  10  :  11,  where  the  Heb. 
is.  .gods  that  heavens  and  earth  not  have  made  iabdu^  (from  abd)^ 
shall  perish,  from  earth  and  from  under  heavens  these ;  the 
Douay  there  is.  The  gods  that  have  not  made  heaven  and  earth, 
let  them  perish  from  the  earth,  and  from  among  those  places 
that  are  under  heaven.  See  E.  V.  And  see  Job  24  20,  p.  106  ; 
24  :  24,  p.  107  ;  30  :  2,  p.  122.  Eedeeming  breath  of  him  from  to 
perish  in  pit.  Job  33  :  28,  p,  136,  and  v,  30  ;  and  Job  36  :  12  and 
notes  5  and  6,  p.  142. 

Pit  :  Equivalent  to  shattl^  grave.  Job  17  :  14,  p.  71,  notes  3  and  4  ;  33  :  24 
and  note  2,  p.  136  ;  Job  9  :  31  and  note  7,  p.  43 ;  and  Job  33 :  30 
p.  136. 

Punishment  :  The  word  used  in  the  Eheims,  and  E.  V.  of  Matt,  25  :  46  ; 
see  Job  36  :  20  and  note  8,  p.  143,  and  the  remarks  on  the  words 
"  cut  off,"  p.  143,  144,  145,  at  the  end  of  Chap.  36. 

The  opsonia — wages,  pay,  of  sin,  death,  Kom.  6  :  23.  Ortho- 
doxy says,  death  is  a  figure  of  speech  for  eternal  life  in  misery. 
And  the  entire  system  of  orthodoxy  rests  on  this  perversion.  I 
have  the  pleasure  of  an  acquaintance  with  a  lady  known  to  fame 
as  "  one  of  the  finest  poets  in  all  New  England,"  (the-  land  of 


11 

poets),  and  as  the  author  of  a  beautiful  volume  of  exquisite  poems, 
entitled  "  Gold  Thread,"  who,  having  seen  in  the  "  Theology  of 
the  Bible,"  the  language  of  the  late  Archbishop  Whately,  of  the 
English  Church,  (the  ablest  ecclesiastic  of  the  century),  that  the 
church  ''  does  not  make  it  a  point  of  Christian  faith  to  interpret 
figuratively  and  not  literally  the  death  and  destruction  spoken  of 
in  Scripture  as  the  doom  of  the  condemned,  and  to  insist  on  the 
belief  that  they  are  to  be  kept  alive  forever,"  wrote  a  very  polite 
and  earnest  letter  to  several  of  the  most  distinguished  clergy- 
men, one  of  them  a  Gamaliel,  asking  each  whether  he  read  the 
word  "death"  in  Eom.  6  :  23  figuratively.  They  all  put  their 
hands  to  their  mouths, — failed  to  answer,  except  one  who  had 
kicked  out  of  the  traces,  and  was  therefor  muzzled  by  the  sect 
to  which  he  belonged.  He  gracefully  answered,  that  he  read  the 
Avord  literally. 

In  2  Thess.  1 :  9  we  have  Greek,  These  (see  v.  8)  penalty  shall 
pay,  olethro7i  {olethros  is  defined  in  Liddell  and  Scott "  destruction, 
death,")  aionion — destruction,  death,  eternal,  from  face  of  the 
Lord,  Master,  and  from  the  glory  of  the  power  of  him :  v.  10, 
When  he  shall  come  to  be  glorified  en — in  or  through  the  holies 
of  him,  and  to  be  wondered  at  en  all  them  that  believe  in  that 
day.  The  Eheims  is,  v.  9,  Who  shall  suffer  eternal  punishment 
in  destruction,  from  the  face  of  the  Lord  and  from  the  glory  of 
his  power;  v.  10,  When  he  shall  come  to  be  glorified  in  his 
saints,  &c.    See  E.  V. 

Kedeemer  :  Meaning  of  the  word  in  Job  19  :  25,  p.  81,  and  p.  85  last  half; 
and  Job  33  :  28,  30,  p.  136.  And  in  Ps.  49 :  16,  E.  V.  v.  15,  we 
have  Heb.,  But  God  will  redeem  nphsh  of  me  from  id  shaul^ — 
hand  of  grave,  see  E.  V.  And  in  Hosea  13  :14  we  have,  Heb. 
from  id  j/;^?^/— hand  of  grave — I  will  redeem  them,  from  death 
I  will  redeem  them;  I  will  be  destruction,  or  death,  of  thee, 
death;  I  will  be  cutting-ofi"  of  thee,  j/;«?it/.  The  Douay  is,  I  will 
deliver  them  out  of  the  hand  of  death.  I  will  redeem  them  from 
death :  O  death,  I  will  be  thy  death,  0  hell,  I  will  be  thy  bite. 
See  E.  V.  Prof.  Charles  Wilson,  of  the  University  of  St.  An- 
drews, Scotland,  p.  229  of  his  Heb.  Grammar,  writes  "  id  shatd,''^ 
hand  of  grave,  and  renders  "the  hand  of  the  grave;  "  see  p. 
15T,  near  foot,  and  158.  Where  he  for  /,  in  Job  19  :  25,  came 
from,  see  p.  88,  foot,  and  p.  89.  And  he  is  used  for  /in  Job  13  : 
28  and  note  2,  p.  59.  For  the  Septuagint  rendering  of  the  three 
verses.  Job  19  :  25,  26,  27,  see  p.  89,  and  what  is  said  of  the 
Greek  rendering  at  the  foot  of  that  page. 

Eesurrection  :  Job  7  ;  9  and  note  6,  p.  35  ;  8:19,  p.  39,  and  the  remark 
at  the  foot  of  that  page  ;  14 :  14  and  notes  3  and  4,  p.  61,  62 ;  19  : 
25,  p.  76,  and  note  at  the  end  of  Chap.  19,  and  p.  88,  89,  in  note  ; 


12 

20  : 7  and  note  3,  p.  93  ;  21 :  30  and  note  12,  p.  98,  99  ;  21 :  32  and 
notes  1  and  2,  p.  99;  24: 19  and  notes  8,  9,  10,  11,  p.  106,  107; 
27 :  8  and  note  5,  p.  112 ;  27  :  15  and  note  3,  p.  113  ;  27  :  19  and 
notes  5  and  6,  p.  113  ;  Ps.  16  :  10,  Heb.  .that  not  wilt  thou  leave 
nphshi^  poetical  for  vie^  in  shaul\  Douay.  .my  soul  in  hell ;  Ital. . 
my  aniina  in  the  sepulchre  ;  E.  V.  .my  soul  in  hell ;  Ps.  49  ;  12, 
E.  v.,  V.  11,  p.  81,  last  half.  Some  copies  of  the  Heb.  have  qrb 
inwards,  entrails,  by  mistake  for  ^-Jr  grave,  and  my  copy  has  qrb. 
The  Septuagint  gives  grave,  a  conclusive  proof  that  the  Hebrew 
from  whicli  the  Septuagint  was  translated  had  the  right  word ; 
and  the  Latin  and  the  Douay  follow  the  Septuagint.  Ps.  49  ;  15, 
like  sheep  in  shaul  they  place  them  ;  see  p.  81.  Prov.  21 :  16,  see 
E.  V.  Isa.  26  :  14,  see  E.  V.  Prov.  26: 19,  see  E.  V.  Luke  20:  35, 
36,  Gr.  they  who  shall  be  accounted  worthy  of  that  aion.,  life,  age, 
(so  defined)  are  children  of  God,  being  children  of  the  resurrec- 
tion. John  12:46,  Gr.  .that  every  who  believing  in  me,  in  that 
darkness  not  may  stay.  Acts  4 :  2,  Gr. .  and  proclaimed,  through 
Jesus  the  resurrection  from  among  dead.  (They  did  not  pro- 
claim through  Jesus,  but  they  proclaimed  the  resurrection 
through  Jesus).  The  Kheims  is . .  and  preached  in  Jesus  the  res- 
urrection from  the  dead.  And  see  under  Calvinism,  how  Prof. 
Eadie,  would  make  Job  teach  the  resurrection  of  all  the  dead,  p. 
81.  In  Eom.  6 :  5,  the  Greek  is.,  also  of  the  resurrection  we 
shall  be.  ItaL.w^  the  likeness  of  his  resurrection;  see  E.  V., 
there  is  no^  for  the  words  inserted,  they  are  wrong.  His  res- 
urrection w^  without  undergoing  corruption.  And  for  Eesurrec- 
tion,  see  under  Corrections.^  and  under  Darkness.^  and  under  Death., 
and  under  Hope.,  and  under  Sleep  of  Death. 

In  the  persecution  of  the  Jews  by  Antiochus,  The  Douay  (my 
copy  of  the  Hebrew  has  not  the  Apocrypha)  of  2  Maccabees  7: 
14,  (the  Chapter  headed  "  The  glorious  martyrdom  of  the  seven 
brethren  and  their  mother,")  is:  And  when  he  (the  fourth)  was 
ready  to  die,  he  spoke  thus:  It  is  better,  being  put  to  death  by 
men,  to  look  for  hope  from  God,  to  be  raised  up  again  by  him  ; 
for  as  to  thee  (the  King)  thou  shalt  have  no  resurrection  unto 
life ;  the  E.  V.  of  the  v.  is :  It  is  good,  being  put  to  death  by 
men,  to  look  for  hope  from  God  to  be  raised  up  again  by  him  ; 
as  for  thee  (the  King)  thou  shalt  have  no  resurrection  to  life. 

I  asked  a  Bishop  of  the  Episcopal  Church  whether  there  would 
be  a  resurrection  of  any  one  if  Christ  had  not  died  and  been 
raised  from  the  dead.  He  promptly  answered,  "  Certainly  not." 
I  replied,  "  that  covers  the  whole  ground."  If  they  who  shall 
be  accounted  just  cannot  be  raised  without  raising  the  wicked  to 
an  eternity  of  woe,  it  would  be  better  on  orthodox  views,  that 
there  should  be  no  resurrection. 


13 

Right  :  That  which  is  just ;  Job  19 :  V,  p.  74 ;  19 :  29,  p.  76 :  22 : 4,  p.  100 ; 
23:7,  p.  103;  27  :  2,  p.  Ill;  31:13,  p.  128;  36:17,  p.  143;  40:8,  . 
p.  165. 

KoGERs,  John  :  Who  he  was,  and  what  he  did,  for  which  he  suffered 
martyrdom  at  the  hands  of  the  Apostasy,  p.  92. 

Satan:  Job  1:6;  Preface  p.  4,  last  paragraph;  sermon  of  Eev.  Doct. 
Mendes,  of  the  44th  Street  New  York  Synagogue,  p.  26,  27,  in 
note.  How  Noah  Webster  gets  Satan,  Job  11 :  17  and  note  4,  p. 
50,  51,  in  note  4. 

Shades  :  Job  26  :  5  and  note  3,  p.  108,  109, 110  ;  Job  10  :  21  and  note  9, 
p.  46,  47. 

Shaul  :  Noyes's  rendering  oi shaul,  p.  87.  Shaul  is  used  eight  times  in 
Job,  namely,  7  :  9,  p.  35  ;  11  :  8,  p.  49  ;  14  :  13,  p.  61  ;  17  :  13 
and  16,  p.  71 ;  21  :  13,  page  97  ;  24  :  19,  p.  106  ;  26  :  6,  p.  110. 
Shaul  is  used  seven  times  in  the  Pentateuch — the  five  books  of 
Moses,  called  the  law  :  They  are  given  in  note  2,  p.  61,  with  the 
different  renderings  of  the  word  in  those  verses. 

Gehenna.  The  Rheims  New  Testament  uses  the  word  hell 
seven  times  in  Matt.,  three  times  in  Mark,  once  in  Luke,  and 
once  in  James.  In  two  places  it  uses  the  words  "  hell  fire," 
namely,  Matt.  5  :  22,  and  18  :  9 ;  and  in  Mark  9  :  46,  "  the  fire  of 
hell ;  "  the  E.  V.  is  v.  47,  "  hell  fire."  In  all  these  twelve  pla- 
ces the  Greek  word  is  geenna  ;  the  Italian,  ^^^««rt:/  the  Latin, 
gahenna.  The  Greek  word  geemia  is  formed  from  the  two  He- 
brew words  for  the  valley  of  Hinnom,  mentioned  in  the  old  Tes- 
tament. In  Jer.  7  :  31  it  is  called,  the  valley  of  the  son  of  Hin- 
nom. It  was  a  valley  near  Jerusalem  in  which  the  filth  of  that 
city  was  burned  up — consumed.  The  Greek,  the  Italian,  and 
the  Latin,  use  geenna  for  the  two  Heb.  words.  They  who  made 
the  Eheims  New  Testament  thought  it  better  to  give  ior  ^eenna^ 
the  word  hell.  Hence  we  have  "  hell  fire  ; "  better  suited  to  the 
notions  of  the  Papacy. 

Fire  is  the  consuming  element,  as  well  as  the  purifying  ele- 
ment. And  Christ  used  the  fire  of  that  valley  as  a  figure  for  utter 
destruction.  But  some,  particularly  preachers  who  say,  "  give 
them  more  hell,"  would  have  it  to  be  a  figure  for  the  eternal  con- 
scious existence  in  misery  of  what  they  call  the  souls  of  the 
wicked.  The  mere  statement  of  the  pretension  shows  its  absur- 
dity. The  E.  V.  follows  the  Kheims,  and  gives  the  same  amount 
of  "hell  fire"  and  of  "hell." 

Christ  was  buried,  1  Cor.  15  :  4.  He  went  to  the  dead,  for 
God  raised  him  from  the  dead.  Eom.  4  :  24.  The  Apostle's 
creed  is,  " he  descended  into  hell."  The  Nicene  creed  is,  "he 
was;;  buried."  Having  learned  that  hell  means  the  grave,  we 
learn  that  both  creeds  mean  the  same  thing,  and  mean  just  what 


14 

Paul  says  :  "  he  was  buried."  So  simple  is  truth  when  it  is 
found. 

The  Jews  buried  in  gardens,  2  Kings  21  :  18,  26.  Jesus  was 
buried  in  garden.  Our  word  paradise  is  an  untranslated  word, 
"  a  word  of  Persian  origin,  found  also  in  other  Eastern  tongues, 
and  means  a  garden." — Eadie.  The  Heb.  word  in  the  Old  Tes- 
tament for  which  the  Greek  gives  paradeisos  is  gn — garden.      In 

Luke  23  :  43,  Jesus  says  to  the  penitent  thief  on  the  cross 

Thou  wilt  be  with  me  in  paradeiso — in  garden,  i.  e.  in  burial : 
Ital in  paradiso  :  Eheims in  paradise  :  E.  V in  para- 
dise. To  be  with  Christ  in  burial,  is,  to  be  in  a  grave  from 
which  there  will  be  a  resurrection.  And  see  2  Cor.  12  :  2  and 
4,  for  Paul's  ecstasy  :  "caught  up  to  the  third  heaven,"j"into  par- 
adise^^''  i.  e.  garden  of  delight.  In  Ezek.  36  :  35  the  Heb.  is,  gn 
o^^«— garden  of  delight:  Douay,  garden  of  pleasure  :  Ital.,  gar- 
den of  Eden  :  E.  V.,  the  same. 

See  a  plain  proposition  at  the  end  of  this  index. 
Sleep  of  Death  ;  Job  3  :  13,  p.  16. 

The  great  John  Locke,  in  his  Treatise  entitled  "  Keasonable- 

ness  of  Christianity,"  citing  Gen.  2  :  17 in  the  day thou 

shalt  surely  die,  says  :  "  Ecclesiastics  read  the  last  thou^thy^Jiody 
shall  surely  die."  "  So  that  the  reading  of  the  ecclesiastics 
would  be,  in  the  day  thy  body  eateth  thereof  thy  body  shall 
die."  He  proceeds  to  say  :  "  A  law  requires  the  plainest  and 
directest  words  ;  yet  some  insist  that  death  means  eternal  life  in 
misery."  Locke  further  says  :  "  By  death  I  understand  nothing 
but  a  ceasing  to  be ;  under  which  death  they  should  have  lain 
for  ever,  had  it  not  been  for  the  redemption  by  Jesus  Christ." 
He  says  further:  "Loss  of  immortality  is  the  portion  of  sin- 
ners ;  "  i.  e.  non-acquisition  of  immortality  from  the  grave  ;  for 

he  has  before  said  :    "  Death  is  a  ceasing  to  be" as  above. 

And  he  further  says :    "  That  living  torment  is  worse  than  no 
being  at  all  every  one's  sense  determines,  against  vain  philoso- 
phy and  foolish  metaphysics. 
Soul  :  Heb.  nphsh^  see  Breath. 

The  Papal  dogma — inherent  immortality,  condemned  by  the 
Eeformers,  p.  47,  48. 

What  John  Eadie,  D.  D.,  LL.  D.,  Professor  of  Biblical  Liter- 
ature and  Exegesis  to  the  United  Presbyterian  Church,  in  his 
"Biblical  Cyclopaedia,"  says  of  the  word  "  soul,  p.  78.  And  see 
what  John  Milton  says  of  it,  p.  78  79.  How  Noyes  thinks  the 
"  separate  existence  of  the  soul  seems  to  be  implied,"  seep.  86, 
87. 

Every  breathing  thing  is  called  in  the  Hebrew  an  nphsh — a 
breath,  by  synecdoche,  a  figure  of  speech  which  puts  an  essential 


15 

part  for  the  whole.  So  in  the  Hebrew,  every  fiesh  is,  by  the 
same  figure,  put  for  every  breathing  flesh.  The  Heb.  generally 
puts  the  noun  before  the  adjective,  and  before  the  participle ;  and 
so  does  the  Greek,  The  Heb,  gives  7iphsh  hie — breath  living,  and 
the  GiX&^psuche  zosa^  breath  living,  where  the  Douay  and  E.  V. 
have  "  living  soul."  These  two  Heb.  words  77j>hsh  hie^  and  their 
Greek  equivalents  are  used  together  fourteen  times  in  the  Heb. 
and  Greek  Scriptures,  and  in  thirteen  of  these  places,  all  but 
Gen.  2 : 7,  they  are  used  of  the  lower  orders  of  animals  :  see  p. 

82.  No  wonder  Prof.  Eadie  could  not  find  anything  immortal 
in  the  word  soul.  In  Ezek.  47  :  9  the  Heb.  has  the  two  words 
nphsh  hie^ — breath, — soul — living  :  the  Douay  there  gives  "  every 
living  creature,"  and  the  E.  V.  every  thing  that  liveth,  seep.  82, 

83.  Why  did  not  the  Douay  give  " living  creature"  for  the 
same  two  words  in  Gen.  2  :  7. 

uphsh^  breath,  soul— in  entrails,  see  note,  p.  133,  134. 
Spirit  :  Heb,  ruh :  see  under  Breath :  the  Latin  word  used  for  ruh  is 
spiritus :  see  under  Breathe  after.  Our  word  expire  should  be 
written  exspire :  it  is  the  Latin  verb  exspiro,  to  out-breathe, — 
breathe  entirely  out ;  we  don't  put  the  letter  s  in  it ;  the  sound 
of  the  s  is  included  in  the  sound  of  the  x.  For  the  meaning  of 
the  word  spirit^  both  in  Scripture  and  in  the  Latin  writers,  see 
Job  12 :  10  and  note  6,  p.  53,  54  ;  Job  30 :  15,  p.  124  ;  30 :  22  and 
notes  2  and  3,  p.  125.  Spirit,  soul,  ghost,  all  mean  the  same. 
Job  10 :  12  and  note  4,  p.  45  For  where  the  Douay  and  E.  V. 
soul  and  spirit  are  in  man,  see  Job  27  :  3  p.  Ill ;  32 :18  and  note 
6,  p.  132,  and  note  to  the  Douay  and  E.  V.  words,  "  the  spirit 
within  me,"  p.  133,  134.  Every  living  thing  has  spirit.  Numb. 
16 :  22.  Heb. .  God  of  the  rzcht — breaths — spirits— in  every  flesh ; 
Douay.  .God  of  the  spirits  of  all  flesh ;  E.  V.  .the  same.  In  1 
Cor.  15 :  39,  Paul  gives  the  four  kinds  of  flesh. 

What  Prof.  Eadie  would  make  of  the  word  spirit^  see  p.  78, 
the  paragraph  beginning  Under  "  soul,"  and  p.  79,  the  last  two 
paragraphs  ;  and  see  Job  33 :  23,  p.  136,  and  the  note  at  the  end 
of  Chap.  36,  p.  137,  8,  9. 

For  what  John  Milton  understood  by  the  word  spirit  see  p.  78. 

How  Prof.  Eadie  would  "  infer"  immortal  spirit  from  1  Thess. 
5:23,  and  Hebrews  4:12,  see  p.  90,  91,  92,  93;  and  see  what 
Milton  says  of  those  verses,  p.  78,  79. 

For  "Holy  Spirit,"  "Holy  Ghost,"  see  Prof.  Eadie's  citation 
of  the  phrases,  p.  79,  last  paragraph.  The  Greek,  as  usual,  puts 
the  noun  first,  and  the  two  Greek  words  screpnezima  agion  /pfietifna 
is  defined  in  Liddell  and  Scott's  Greek  Lexicon,  wind,  air,  the 
air  we  breathe,  breath ;  agion  is  the  neuter  of  the  Greek  agios^ 
agreeing  in  gender  with  pneuma  ;  agios  is  defined  in  the  same 


16 

Lex.,  holy,  pious,  pure.  We  give  but  a  single  example,  "  Holy 
Ghost "  and  "  Holy  Spirit,"  meaning  the  same.  In  Acts  5 : 3  the 
Greek  is . .  why  has  filled  that  satanas  thy  heart  to  belie  \hQ, pieuma 
the  agion — the  breath  (or  spirit)  the  holy ;  we  have  only  to  give 
the  equivalent  definition  and  render,  the  breath  the  pious,  to  show 
plainly  the  meaning  of  the  words.  The  Eheims  is.. that  thou 
shouldst  lie  to  the  Holy  Ghost,  (a  sheer  perversion) :  the  E.  V. 
follows  the  Eheims.  In  Ps.  104:  4  E.  V.,  the  Douay  is  :  Who 
makest  thy  angels  spirits. 
Spiritism  :  (wrongly  called  spiritualism):  see  p.  54  in  note ;  and  in  Heb. 
1 : 7  the  Eheims  is :  He  that  maketh  his  angels  spirits.  See  the 
E.  V.  of  these  verses :  the  correct  rendering  of  them  is,  he 
maketh  his  messengers  the  winds ;  see  note  at  the  end  of  Chap. 
33,  p.  137,  8,  9  ;  and  p.  125  note  3 ;  and  p.  28,  2d  paragraph  ;  and 
p.  86,  Noyes'  "disembodied  spirit,"  man's  language. 

Another  passage  in  which  "  spirits,"  plural,  is  used,  is  1  Peter 
3 :  19.  The  Ital.  is.  In  the  which  also  he  went  fornierly,  and 
preached  to  the  spiriti — breaths — that  are  in  prison :  see  E.  V. 
Archbishop  Whately  says :  "  This  passage  has  been  supposed  to 
allude  to  a  conscious  state  of  departed  spirits,  but  this  seems  to 
me  (him)  a  very  unlikely  interpretation."  And  he  then  gives 
three  interpretations  of  the  passage,  one  by  Bishop  Hall,  one  by 
Archbishop  Seeker,  and  one  by  Bishop  Pearson.  These  inter- 
pretations all  say,  that  the  preaching  was  to  the  living  antedilu- 
vians ;  and  that  it  was  not  Christ  that  preached  to  them,  but 
Noah.  The  Greek  is.. heralded  to  those  pjieumasi — (plural  of 
pneuma) — breaths, — spirits — in  guard,  (i,  e.,  that  are  now  in 
guard,  i.  e.,  in  the  grave,  see  Job  21 :  32  and  note  2 ;  11 :  10  and 
note  7 ;  12 :  14  and  note  1),  We  thus  see  that  the  living  antedi- 
luvians were  called  breaths, — spirits  ;  the  Gr.  pneuma  breath, — 
spirit— being  equivalent  to  the  Gr.  psiiche — breath — soul,  often 
used  for  the  living  person,  as  the  Heb.  ruh  (for  which  the  Gr. 
xx&QB  pneuma)  is  used  as  equivalent  to  the  Heb.  7iphsh.  Bishop 
Pearson  says  :  the  preaching  was  to  the  antediluvians  ''  by  the 
ministry  of  a  prophet,  by  the  sending  of  Noah,  a  preacher  of 
righteousness,"  see  2  Pet.  2:5.  It  is  plain  that  it  was  by  means 
of  the  pneuma  proceeding  from  God,  the  same  pneuma  with 
which  V.  18  ends,  and  by  which  the  Christ  was  made  alive  again, 
that  Noah  preached  to  the  antediluvians.  The  Gr.  poreutheis  in 
V.  19,  for  which  the  Ital.  and  the  E.  V.  give  "  he  went,"  is,  being 
sent.  Bishop  Pearson  gives  "  by  the  sending."  Noah  was  the 
messenger,  the  one  sent. 

In  Eom.  1 :  4  we  have,  Qr. pneuma  agiosunes — breath  of  holiness  : 
Eheims.  .spirit  of  sanctification :  E.  V.,  spirit  of  holiness.  1 
Thess.  3: 13,  Gr.  .blameless  in  holiness  :  Eheims  and  E.  V.  the 


17 

same.  1  The??.  4:  V,  Eheinis,  God  hath  called  us  unto  sanctifi- 
cation  :  E.  V,,  unto  holiness,  v.  8,  God,  who  hath  given  thepneu- 
ma  the  agion — the  breath — the  holy — of  him  in  us  :  Eheims, 
his  holy  spirit  in  us  :  E.  V.,  his  holy  spirit  unto  us. 

Translators  :  The  first  translators  of  the  Bible  from  the  originals  into 
English,  and  what  became  of  them  and  their  translations,  p.  92, 
93. 

Tynbale:  Who  he  was,  and  what  he  did,  and  what  was  his  end,  p.  92. 

Wicked,  Hope  of:  See  under  Hope ;  and  see  Job  21 :  30  and  notes  11  and 
12,  p.  98.  The  Douay  and  the  E.  V.  there  are  wrong.  And  see 
Job  40  :  13,  and  notes  4  and  5,  p.  155.     And  see  under  Perish. 

Wind  :  See  under  Breath,  ruh :  and  under  Angel.  And  see  Job  30  :  22 
and  note  2,  p.  125. 

Witch  of  Endor  :  p.  87. 

Worm  :  Man  a  worm  ;  Job  25  :  6,  p.  108. 


A  PLAIN  PEOPOSITION. 

The  Old  Testament  writings  were  the  only  Scriptures  the  Messiah  and 
his  Apostles  had,  and  the  Scriptures  men  wore  told  to  search.  The 
proposition  is  :  If  in  the  Old  Testament  death  is  eternal  nothingness  to 
the  wicked,  it  can't  mean  eternal  life  in  misery  in  the  New  Testament. 
And  if  in  the  Old  Testament,  hell  means  the  grave,  it  can't  mean  the 
Papacy's  hell  in  the  New  Testament.  And  if  the  Old  Testament  teaches 
the  resurrection  of  the  just  only,  (i.  e.  of  them  who  shall  be  accounted 
just),  the  New  Testament  cannot  teach  the  resurrection  of  the  wicked.  It 
is  worse  than  idle  to  say,  or  imagine,  that  Christ,  or  his  Apostles,  added, 
or  could  add,  any  new  feature  to  the  system  taught  in  their  Scriptures. 
The  New  Testament  could  not  contradict  the  Old  ;  and  correctly  trans- 
lated it  does  not,  but  agrees  with  it  in  every  feature.  And  as  to  faith, 
faith  under  the  Old  Testament  was  faith  in  a  Messiah  to  come.  Under 
the  New  Testament,  Christian  faith  is  faith  in  the  Messiah  come. 

And  now  T  affirm  with  entire  confidence,  that  whoever  reads  this  book, 
with  willingness  to  learn,  will  become  satisfied  that  the  system  which  the 
Papacy  imposed  on  Christendom,  centuries  before  the  Reformation,  and 
which,  after  the  Reformation,  it  reimposed,  in  its  essential  features,  by 
almost  incredible  persecutions,  (see  pages  91,  92,  93,)  is  wholly  unscrip- 
tural.  And  whoever  will  so  read  this  book  will  also  have  gained  what 
it  is  said.  Sir  Walter  Raleigh  longed  for,  namely,  the  peace  of  an  assured 
faith. 


